# Westminster Confession of Faith

*The third edition, 1647, “Printed for the Company of Stationers”, with the Scripture proofs*

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## To the Christian Reader; Especially heads of Families

As we cannot but with grief of Soul lament those multitudes of Errors, Blasphemies, and all kinds of prophanenesse, which have in this last Age like a *mighty Deluge* overflowen this Nation, so among several other sins which have helped to open the Flood-gates of all these impieties, we cannot but esteem the disuse of Family-Instruction one of the greatest. The two great Pillars upon which the Kingdom of Satan is erected, and by which it is upheld, are Ignorance and Errour; The first step of our manumission from this spiritual thraldom consists in having our *Eyes opened, and being turned from darknesse to light*;[^1] How much the serious endeavours of godly Parents and Masters might contribute to an early seasoning the tender years of such as are under their inspection is abundantly evident, not only from their special influence upon them in respect of their Authority over them, interest in them, continual presence with them, & frequent opportunities of being helpful to them, but also from the sad effects which by woful experience we find to be the fruit of the omission of this duty. ’Twere easie to set before you a cloud of *Witnesses* the language of whose practice hath been not onely an eminent Commendation of this duty, but also a serious Exhortation to it. As *Abel though dead,* yet *speaks* by his example to us for our imitation of his Faith, *&c.*[^2] So do the examples of *Abraham,* of *Joshua,* of the Parents of *Solomon,* of the Grand-mother and Mother of *Timothy,* the Mother of *Augustine,* whose care was as well to nurse up the Souls, as the Bodies of their little ones, and as their pains herein was great, so was their successe no way unanswerable.

We should scarce imagine it, any better than an impertinency in this noon-day of the Gospel, either to inform or perswade in a duty so expresly commanded, so frequently urged, so highly encouraged, and so eminently owned by the Lord in all ages with his blessing, but that our sad experience tells us this duty is not more needful than ’tis of late neglected. For the restoring of this duty to its due observance give us leave to suggest this double advice.

The first concerns Heads of families in respect of themselves, That as the Lord hath set them in place above the rest of their Family, they would labour in all Wisdom and spiritual Understanding to be above them also. ’Tis an uncomely sight to behold men in years Babes in Knowledge, and how unmeet are they to instruct others who need themselves to be taught which *be the first principles of the Oracles of God?*[^3] Knowledge is an accomplishment so desirable that the Devils themselves knew not a more taking bait by which to tempt our first Parents, than by the fruit of the *Tree of Knowledge: so shall you be as Gods knowing good and evill.* When *Solomon*[^4] had that favour shewed him of the Lord, that he was made his own chuser what to ask, he knew no greater mercy to beg than *Wisdom.* The Understanding is the Guide & Pilot of the whole man, that faculty which sits at the stern of the soul: but as the most expert guide may mistake in the dark; so may the Understanding when it wants the light of Knowledge; without *Knowledge the Mind cannot be good,*[^5] nor the life good, nor the eternal condition safe,[^6] *My people are destroyed for lack of knowledge,*[^7] ’Tis ordinary in Scripture to set prophanesse and all kind of miscarriages upon the score of Ignorance. Diseases in the body have many times their rise from distempers in the Head, and Exorbitances in Practice from Errours in Judgement, and indeed in every sin there is something both of Ignorance and Errour at the bottome, for did sinners truly know what they do in sinning, we might say of every sin what the Apostle speaks concerning that great sin, had *they known him, they would not have crucifi’d the Lord of glory,* did they truly know that every sin is a provoking *the Lord to jealousie,* a proclaiming war against Heaven, *A crucifying the Lord Jesus afresh, a treasuring up wrath unto themselves against the Day of Wrath,* and that if ever they be pardoned, it must be at no lower a rate than the price of his blood, it were scarce possible but sin instead of alluring, should affright, and instead of tempting scare. ’Tis one of the Arch-devices and principal methods of Satan to deceive men into sin; thus he prevailed against our first Parents, not as a Lyon, but as a Serpent, acting his enmity under a pretence of friendship, and tempting them to evil under an appearance of good, and thus hath he all along carried on his designs of darknesse by transforming himself into an Angel of light, making poor deceived men in love with their miseries, and hug their own destruction. A most soveraign antidote against all kind of Errours, is to be grounded and setled in the faith: persons unfixed in the true Religion are very receptive of a false, and they who are nothing in spiritual knowledge are easily made any thing. *Cloudes without water are driven too and fro with every wind,* and ships without ballast lyable to the violence of every tempest. But yet the Knowledge we especially commend is not a brain-Knowledge, a meer speculation, this may be in the worst of Men, nay in the worst of Creatures, the Devils themselves, and that in such an eminency, as the best of Saints cannot attain to, in this life of imperfection; but an inward, a savory, an heart knowledge, such as was in that *Martyr,* who though she would not dispute for Christ, could dye for him. This is that spiritual sense and feeling of divine truths the Apostle speaks of *Heb.* 5.14. Having your senses exercised, *&c.*

But alass we may say of most Mens Religion, what learned *Rivet*[^8] speaks concerning the Errours of the *Fathers,* they *were not so much their own Errours, as the Errours of the times wherein they lived.* Thus do most men take up their Religion upon no better an account than *Turks* and *Papists* take up theirs, because tis the Religion of the times and places wherein they live, and what they take up thus slightly, they lay down as easily. Whereas an inward taste and relish of the things of God is an excellent preservative to keep us setled in the most unsetled times. Corrupt and unsavory Principles have great advantage upon us, above those that are spiritual and sound, the former being suitable to corrupt nature, the later contrary, the former springing up of themselves, the latter brought forth not without a painful industry. The ground needs no other Midwifery in bringing forth weeds than onely the neglect of the Husbandmans hand to pluck them up; the Ayr needs no other cause of darknesse, than the absence of the Sun, nor Water of coldnesse, than its distance from the Fire, because these are the genuine products of Nature. Were it so well with the Soul (as some of the Philosophers have vainly imagined) to come into the world as an *Ab rasa Tabula,* a meer blank or piece of white paper, on which neither any thing written nor any blots, it would then be equally receptive of good and evil, and no more averse to the one than to the other, but how much worse its condition indeed is, were Scripture silent, every mans experience does evidently manifest. For who is there that knowes any thing of his own heart, and knowes not thus much, that the suggestions of Satan have so easie and free admittance into our hearts, that our utmost watchfulnesse is too little to guard us from them, whereas the notions of Gods Spirit are so unacceptable to us, that our utmost diligence is too little to get our hearts open to entertain them. Let therefore the Excellency, Necessity, Difficulty of true Wisdom, stir up endeavours in you, somewhat proportionable to such an accomplishment, above *all getting get Understanding,*[^9] *and search for Wisdom as for hidden treasures;*[^10] it much concernes you in respect of your selves.

Our second Advice concerns heads of Families, in respect of their Families; what ever hath been said already though it concerns every private Christian that hath a Soul to look after, yet upon a double account it concerns Parents & Masters, as having themselves and others to look after. Some there are who because of their ignorance cannot, others because of their sluggishnesse will not mind this duty. To the former we propound the method of *Joshua,* who first began with himself, and then is careful of his Family; To the later we shall onely hint, what a dreadful meeting those Parents and Masters must have at that great day with their Children and Servants, when all that were under their inspection, shall not onely accuse them, but charge their eternal miscarrying upon their score. Never did any age of the Church enjoy such choice helps as this of ours. Every age of the Gospel hath had its *Creeds, Confessions, Catechisms,* and such Breviaries and Models of Divinity as have been singularly useful. Such forms of sound words (how ever in these days decry’d) have been of use in the Church ever since God himself wrote the Decalogue as a summary of things to be done, and Christ taught us that prayer of his, as a directory what to ask. Concerning the usefulnesse of such compendiary Systems, so much hath been said already by a learned Divine of this age,[^11] as is sufficient to satisfie all who are not resolved to remain unsatisfied.

Concerning the particular excellency of these ensuing Treatises, we judge it unneedful to mention those eminent testimonies which have been given them from persons of known worth in respect of their Judgements, Learning, & Integrity, instance both at home & abroad, because themselves speak so much their own praise; Gold stands not in need of Varnish, nor Diamonds of painting, give us leave only to tell you that we cannot but account it an eminent mercy to enjoy such helps as these are; ’Tis ordinary in these days for Men to speak evill of things they know not, but if any are possessed with mean thoughts of these Treatises, we shall onely give the same counsel to them that *Philip* gives *Nathaniel, Come and see.*[^12] ’Tis no small advantage the Reader now hath, by the Addition of Scriptures at large, Whereby with little paynes he may more profit, because with every truth he may behold its Scripture-foundation. And indeed considering what a *Babel* of Opinions, what a strange confusion of tongues there is this day, among them who profess they speak the language of *Canaan,* there is no intelligent person but will conclude that advice of the Prophet especially suited to such an age as this, *Isa.* 8.20. *To the Law and to the testimony if they speak not according to this word, ’tis because there is no light in them.* If the Reverend and Learned Composers of these ensuing Treatises were willing to take the paines of annexing Scripture-proofs to every truth, that the faith of people might not be built upon the dictates of men, but the Authority of God: So some considerable paynes hath now been further taken in transcribing those Scriptures, partly to prevent that grand inconvenience (which all former impressions (except the Latin) have abounded with, to the great perplexing and disheartning of the Reader) the misquotations of Scripture, the meanest Reader being able by having the words at large to rectifie whatever mistake may be in the Printer in citing the particular place; partly to prevent the trouble of turning to every Proof (which could not but be very great) partly to help the memories of such who are willing to take the paines of turning to every proof, but are unable to retain what they read, and partly that this may serve as a Bible Common place, the severall passages of Scripture which are scattered up and down in the word, being in this Book reduced to their proper head, and thereby giving light each to other. The advantages (you see) of this design are many and great. The way to spiritual knowledge is hereby made more easie, and the ignorance of this age more inexcusable.

If therefore there be any spark in you of love to God, be not content that any of yours should be ignorant of him whom you so much admire, or any haters of him whom you so much love. If there be any compassion to the Souls of them who are under your care, if any regard of your being found faithful in the day of Christ, if any respect to future generations, labor to sow these seeds of Knowledge which may grow up in after times. That you may be faithful herein, is the earnest prayer of

- Henry Wilkinson, *D.D. A.M.P.*
- Charles Offspring
- Arthur Jackson
- John Crosse
- Sam. Clark
- Sam. Slater
- William Whitaker
- John Fuller
- James Nalton
- Thomas Goodwin.
- Matthew Pool
- William Bates
- Roger Drake
- William Taylor
- William Cooper
- William Jenkyn
- Thomas Manton
- Thomas Jacomb
- George Griffiths
- Edward Perkins
- Ralph Venning
- Jeremiah Burwel
- Joseph Church
- Has. Bridges
- Sam. Smith.
- Samuel Annesley
- Thomas Gouge
- Leo. Cooke
- John Sheffeild
- Richard Kentish
- Alexander Pringle
- Tho. Watson
- John Jackson.
- John Loder
- Sam. Rowles
- John Glascock
- Francis Raworth
- Jam. Jollife

[^1]: Act. 26. 18.
[^2]: Heb. 11. 4.
[^3]: Heb. 5. 12.
[^4]: 1 Kings. 3. 5. 9.
[^5]: Prov. 19. 2.
[^6]: Eph. 4. 18.
[^7]: Hos. 4. 6.
[^8]: Rivet. Crit. Sacr.
[^9]: Prov. 4. 7.
[^10]: Prov. 2,
[^11]: Doctor *Tuckney* in his Sermon, on 2 Tim. 1. 13.
[^12]: Joh. 1. 46.

## 1. Of the Holy Scripture

**1.1** Although the light of Nature, and the works of Creation and Providence do so farre manifest the Goodnesse, Wisdome, and Power of God, as to leave men unexcusable; [Romans 2:14–15; Romans 1:19–20; Psalm 19:1–3; Romans 1:32; Romans 2:1] yet are they not sufficient to give that knowledge of God and of his Will, which is necessary unto salvation. [1 Corinthians 1:21; 1 Corinthians 2:13–14] Therfore it pleased the Lord, at sundry times, and in divers maners, to reveale himself, and to declare that his Will unto his Church; [Hebrews 1:1] and afterwards, for the better preserving and propagating of the Truth, and for the more sure establishment and comfort of the Church against the corruption of the flesh, and the malice of Satan and of the World; to commit the same wholly unto writing: [Proverbs 22:19–21; Luke 1:3–4; Romans 15:4; Matthew 4:4; Matthew 4:7; Matthew 4:10; Isaiah 8:19–20] which maketh the Holy Scripture to be most necessary; [2 Timothy 3:15; 2 Peter 1:19] those former wayes of Gods revealing his Will unto his people, being now ceased. [Hebrews 1:1–2]

**1.2** Under the name of Holy Scripture, or the Word of God written; are now contained all the Books of the Old and New Testament, which are these: Of the Old Testament. Genesis, Exodus, Leviticus, Numbers, Deuteronomie, Joshuah, Judges, Ruth, I. Samuel, II. Samuel, I. Kings, II. Kings, I. Chronicles, II. Chronicles, Ezra, Nehemiah, Esther, Job, Psalmes, Proverbs, Ecclesiastes, The Song of Songs, Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hoseah, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi. Of the New Testament: The Gospels according to Matthew, Mark, Luke, John. The Acts of the Apostles. Pauls Epistles to the Romans, Corinthians I., Corinthians II., Galatians, Ephesians, Philippians, Colossians, Thessalonians I., Thessalonians II., To Timothy I., To Timothy II., To Titus, To Philemon. The Epistle to the Hebrews. The Epistle of James. The first and second Epistles of Peter. The first, second, and third Epistles of John. The Epistle of Jude. The Revelation of John. All which are given by inspiration of God, to be the Rule of Faith and Life. [Luke 16:29; Luke 16:31; Ephesians 2:20; Revelation 22:18–19; 2 Timothy 3:16]

**1.3** The Books commonly called Apocrypha, not being of Divine inspiration, are no part of the Canon of the Scripture; and therefore are of no authority in the Church of God, nor to be any otherwise approved, or made use of, than other humane Writings. [Luke 24:27; Luke 24:44; Romans 3:2; 2 Peter 1:21]

**1.4** The Authority of the Holy Scripture, for which it ought to be beleeved and obeyed, dependeth not upon the Testimony of any man, or Church; but wholly upon God (who is Truth it selfe) the Author thereof: and therefore it is to be received, because it is the Word of God. [2 Peter 1:19; 2 Peter 1:21; 2 Timothy 3:16; 1 John 5:9; 1 Thessalonians 2:13]

**1.5** We may be moved and induced by the Testimony of the Church to an high and reverent esteeme of the holy Scripture: [1 Timothy 3:15] And the heavenlinesse of the Matter, the efficacy of the Doctrine, the majesty of the Style, the consent of all the Parts, the Scope of the whole (which is, to give all glory to God,) the full discovery it makes of the only way of mans salvation, the many other incomparable Excellencies, and the intire perfection thereof, are Arguments whereby it doth abundantly evidence it self to be the Word of God: yet notwithstanding, our full persuasion and assurance of the infallible truth, and Divine authority thereof, is from the inward work of the Holy Spirit bearing witnesse by and with the Word, in our hearts. [1 John 2:20; 1 John 2:27; John 16:13–14; 1 Corinthians 2:10–12; Isaiah 59:21]

**1.6** The whole Councel of God concerning all things necessary for his own Glory, mans salvation, Faith, and Life, is either expressely set down in Scripture, or by good and necessary consequence may be deduced from Scripture: unto which nothing at any time is to be added, whether by new revelations of the Spirit, or Traditions of men. [2 Timothy 3:15–17; Galatians 1:8–9; 2 Thessalonians 2:2] Neverthelesse we acknowledge the inward illumination of the Spirit of God to be necessary for the saving understanding of such things as are revealed in the Word: [John 6:45; 1 Corinthians 2:9–10; 1 Corinthians 2:12] and that there are some circumstances concerning the Worship of God, and Government of the Church, common to human actions and Societies, which are to be ordered by the Light of Nature and Christian Prudence, according to the generall Rules of the Word, which are alwayes to be observed. [1 Corinthians 11:13–14; 1 Corinthians 14:26; 1 Corinthians 14:40]

**1.7** All things in Scripture are not alike plaine in themselves, nor alike cleare unto all: [2 Peter 3:16] yet those things which are necessary to be known, beleeved, and observed for salvation, are so clearly propounded and opened in some place of Scripture or other, that not only the Learned, but the unlearned, in a due use of the ordinary means, may attain unto a sufficient understanding of them. [Psalm 119:105; Psalm 119:130]

**1.8** The Old Testament in Hebrew (which was the Native Language of the people of God of old,) and the New Testament in Greek, (which at the time of the writing of it was most generally known to the Nations) being immediatly inspired by God, and by his singular care and providence kept pure in all Ages, are therefore Authenticall; [Matthew 5:18] so as, in all Controversies of Religion, the Church is finally to Appeale unto them. [Isaiah 8:20; Acts 15:15; John 5:39; John 5:46] But, because these Originall Tongues are not known to all the people of God, who have right unto, and interest in the Scriptures, and are commanded, in the fear of God, to read and search them, [John 5:39] therefore they are to be translated into the vulgar Language of every Nation unto which they come, [1 Corinthians 14:6; 1 Corinthians 14:9; 1 Corinthians 14:11–12; 1 Corinthians 14:24; 1 Corinthians 14:27–28] that the Word of God dwelling plentifully in all, they may worship him in an acceptable manner; [Colossians 3:16] and, through patience and comfort of the Scriptures, may have hope. [Romans 15:4]

**1.9** The infallible Rule of Interpretation of Scripture is the Scripture it selfe: and therefore, when there is a Question about the true and full sense of any Scripture (which is not manifold, but one) it must be searched and known by other places that speak more clearly. [2 Peter 1:20–21; Acts 15:15–16]

**1.10** The Supreme Judge by which all Controversies of Religion are to be determined, and all Decrees of Councels, Opinions of Ancient Writers, Doctrines of men, and private spirits, are to be examined; and, in whose Sentence we are to rest; can be no other but the Holy Spirit speaking in the Scripture. [Matthew 22:29; Matthew 22:31; Ephesians 2:20; Acts 28:25]

## 2. Of God, and of the holy Trinity

**2.1** There is but one only, [Deuteronomy 6:4; 1 Corinthians 8:4; 1 Corinthians 8:6] living, and true God: [1 Thessalonians 1:9; Jeremiah 10:10] who is infinite in Being and Perfection, [Job 11:7–9; Job 26:14] a most pure Spirit, [John 4:24] invisible, [1 Timothy 1:17] without body, parts, [Deuteronomy 4:15–16; John 4:24; Luke 24:39] or passions, [Acts 14:11; Acts 14:15] immutable, [James 1:17; Malachi 3:6] immense, [1 Kings 8:27; Jeremiah 23:23–24] eternall, [Psalm 90:2; 1 Timothy 1:17] incomprehensible, [Psalm 145:3] almighty, [Genesis 17:1; Revelation 4:8] most wise, [Romans 16:27] most holy, [Isaiah 6:3; Revelation 4:8] most free, [Psalm 115:3] most absolute, [Exodus 3:14] working all things according to the Counsell of his own immutable and most righteous will, [Ephesians 1:11] for his own glory; [Proverbs 16:14; Romans 11:36] most loving, [1 John 4:8; 1 John 4:16] gracious, mercifull, long-suffering, abundant in goodnesse and truth, forgiving iniquity, transgression, and sin; [Exodus 34:6–7] the rewarder of them that diligently seek him; [Hebrews 11:6] and with all, most just and terrible in his judgements, [Nehemiah 9:32–33] hating all sin, [Psalm 5:5–6] and who will by no means clear the guilty. [Nahum 1:2–3; Exodus 34:7]

**2.2** God hath all life, [John 5:26] glory, [Acts 7:2] goodnesse, [Psalm 119:68] blessednesse, [1 Timothy 6:15; Romans 9:5] in, and of himself; and is alone in, and unto himself all-sufficient, not standing in need of any creatures which he hath made, [Acts 17:24–25] nor deriving any Glory from them, [Job 22:2–3] but only manifesting his own Glory, in, by, unto, and upon them: He is the alone Fountain of all Being, of whom, through whom, and to whom are all things; [Romans 11:36] and, hath most Soveraigne Dominion over them, to do by them, for them, or upon them whatsoever himself pleaseth. [Revelation 4:11; 1 Timothy 6:15; Daniel 4:25; Daniel 4:35] In his sight all things are open and manifest; [Hebrews 4:13] his knowledge is infinite, infallible, and independent upon the creature, [Romans 11:33–34; Psalm 147:5] so as nothing is to him contingent, or uncertain. [Acts 15:18; Ezekiel 11:5] He is most holy in all his counsels, in all his works, and in all his commands. [Psalm 145:17; Romans 7:12] To him is due from Angels and men, and every other creature, whatsoever worship, service, or obedience he is pleased to require of them. [Revelation 5:12–14]

**2.3** In the Unity of the God-head there be Three Persons, of one substance, power, and eternity; God the Father, God the Son, and God the Holy Ghost. [1 John 5:7; Matthew 3:16–17; Matthew 28:19; 2 Corinthians 13:14] The Father is of none, neither begotten, nor proceeding: The Son is eternally begotten of the Father: [John 1:14; John 1:18] the Holy Ghost eternally proceeding from the Father and the Son. [John 1:15; John 1:26; Galatians 4:6]

## 3. Of Gods Eternall Decree

**3.1** God from all eternity did, by the most wise and holy Counsell of his own Will, freely, and unchangeably ordaine whatsoever comes to passe: [Ephesians 1:11; Romans 11:33; Hebrews 6:17; Romans 9:15; Romans 9:18] yet so as thereby neither is God the Author of sin, [James 1:13; James 1:17; 1 John 1:5] nor is violence offered to the will of the Creatures, nor is the Liberty or contingencie of second Causes taken away, but rather established. [Acts 2:23; Matthew 17:12; Acts 4:27–28; Job 19:11; Proverbs 16:33]

**3.2** Although God knows whatsoever may, or can come to passe upon all supposed conditions, [Acts 15:18; 1 Samuel 23:11–12; Matthew 11:21; Matthew 11:23] yet hath he not decreed any thing because he foresaw it as future, or as that which would come to passe upon such conditions. [Romans 9:11; Romans 9:13; Romans 9:16; Romans 9:18]

**3.3** By the Decree of God, for the manifestation of his Glory, some men and Angels [1 Timothy 5:21; Matthew 25:41] are predestinated unto everlasting life, and others fore-ordained to everlasting death. [Romans 9:22–23; Ephesians 1:5–6; Proverbs 16:4]

**3.4** These Angels and men thus predestinated and fore-ordained, are particularly, and unchangeably designed, and their number is so certain, and definite, that it cannot be either increased, or diminished. [2 Timothy 2:19; John 13:18]

**3.5** Those of man-kinde that are predestinated unto Life, God, before the foundation of the world was laid, according to his eternall and immutable purpose, and the secret Counsell and good pleasure of his Will, hath chosen, in Christ, unto everlasting glory, [Ephesians 1:4; Ephesians 1:9; Ephesians 1:11; Romans 8:30; 2 Timothy 1:9; 1 Thessalonians 5:9] out of his meer free grace and love, without any fore-sight of Faith, or Good-works, or perseverance in either of them, or any other thing in the creature, as conditions, or causes moving him thereunto: [Romans 9:11; Romans 9:13; Romans 9:16; Ephesians 1:4; Ephesians 1:9] and all, to the praise of his glorious grace. [Ephesians 1:6; Ephesians 1:12]

**3.6** As God hath appointed the Elect unto glory; so hath he, by the eternall and most free purpose of his Will, fore-ordained all the means thereunto. [1 Peter 1:2; Ephesians 1:4–5; Ephesians 2:10; 2 Thessalonians 2:13] Wherefore they who are elected, being fallen in Adam, are redeemed by Christ, [1 Thessalonians 5:9–10; Titus 2:14] are effectually called unto faith in Christ, by his Spirit working in due season, are justified, adopted, sanctified, [Romans 8:30; Ephesians 1:5; 2 Thessalonians 2:13] and kept by his power through faith unto salvation. [1 Peter 1:5] Neither are any other redeemed by Christ, effectually called, justified, adopted, sanctified and saved; but the Elect only. [John 17:9; Romans 8:18–39; John 6:64–65; John 10:26; John 8:47; 1 John 2:19]

**3.7** The rest of man-kinde God was pleased, according to the unsearchable counsell of his own Will, whereby he extendeth, or with-holdeth mercy, as he pleaseth, for the glory of his Soveraign Power over his creatures, to passe by; and, to ordain them to dishonour and wrath, for their sin, to the praise of his glorious justice. [Matthew 11:25–26; Romans 9:17–18; Romans 9:21–22; 2 Timothy 2:19–20; Jude 4; 1 Peter 2:8]

**3.8** The Doctrine of this high Mystery of Predestination is to be handled with speciall prudence and care, [Romans 9:20; Romans 11:33; Deuteronomy 29:29] that men attending the Will of God revealed in his Word, and yeelding obedience thereunto, may, from the certainty of their effectuall Vocation, be assured of their eternall Election. [2 Peter 1:10] So shall this Doctrine afford matter of praise, reverence, and admiration of God, [Ephesians 1:6; Romans 11:33] and of humility, diligence, and abundant consolation to all that sincerely obey the Gospel. [Romans 11:5–6; Romans 11:20; 2 Peter 1:10; Romans 8:33; Luke 10:20]

## 4. Of Creation

**4.1** It pleased God the Father, Son, and Holy Ghost, [Hebrews 1:2; John 1:2–3; Genesis 1:2; Job 26:13; Job 33:4] for the manifestation of the glory of his eternall power, wisedome, and goodnesse, [Romans 1:20; Jeremiah 10:12; Psalm 104:24; Psalm 33:5–6] in the beginning, to create, or make of nothing, the World, and all things therein, whether visible or invisible, in the space of six daies; and all very good. [Genesis 1; Hebrews 11:3; Colossians 1:16; Acts 17:24]

**4.2** After God had made all other creatures, he created man, male and female, [Genesis 1:27] with reasonable and immortall souls, [Genesis 17; Ecclesiastes 12:7; Luke 23:43; Matthew 10:28] indued with knowledge, righteousnesse and true holinesse, after his own Image; [Genesis 1:26; Colossians 3:10; Ephesians 4:24] having the Law of God written in their hearts, [Romans 2:14–15] and power to fulfill it: [Ecclesiastes 7:29] and yet, under a possibility of transgressing, being left to the liberty of their own will, which was subject unto change. [Genesis 3:6; Ecclesiastes 7:29] Beside this Law written in their hearts, they received a command, not to eat of the tree of the Knowledge of good and evil, which whiles they kept, they were happy in their Communion with God, [Genesis 2:17; Genesis 3:8–11; Genesis 3:23] and had Dominion over the Creatures. [Genesis 1:26; Genesis 1:28]

## 5. Of Providence

**5.1** God the great Creator of all things doth uphold, [Hebrews 1:3] direct, dispose, and governe all creatures, actions, and things, [Daniel 4:34–35; Psalm 135:6; Acts 17:25–26; Acts 17:28; Job 38–41] from the greatest even to the least, [Matthew 10:29–31] by his most wise and holy Providence, [Proverbs 15:3; Psalm 104:24; Psalm 145:17] according to his infallible fore-knowledge, [Acts 15:18; Psalm 94:8–11] and the free, and immutable counsell of his own Will, [Ephesians 1:11; Psalm 33:10–11] to the praise of the glory of his wisedome, power, justice, goodnesse, and mercy. [Isaiah 63:14; Ephesians 3:10; Romans 9:17; Genesis 45:7; Psalm 145:7]

**5.2** Although, in relation to the fore-knowledge and decree of God, the first Cause, all things come to passe immutably, and infallibly: [Acts 2:23] yet, by the same Providence, he ordereth them to fall out, according to the nature of second causes, either necessarily, freely, or contingently. [Genesis 8:22; Jeremiah 31:35; Exodus 21:13; Deuteronomy 19:5; 1 Kings 22:28; 1 Kings 22:34; Isaiah 10:6–7]

**5.3** God, in his ordinary Providence maketh use of meanes, [Acts 27:31; Acts 27:44; Isaiah 55:10–11; Hosea 2:21–22] yet is free to work without, [Hosea 1:7; Matthew 4:4; Job 34:20] above, [Romans 4:19–21] and against them at his pleasure. [2 Kings 6:6; Daniel 3:27]

**5.4** The almighty power, unsearchable wisdome, and infinit goodnesse of God so farre manifest themselves in his Providence, that it extendeth it selfe even to the first Fall, and all other sinnes of Angels and Men; [Romans 11:32–34; 2 Samuel 24:1; 1 Chronicles 21:1; 1 Kings 22:22–23; 1 Chronicles 10:4; 1 Chronicles 10:13–14; 2 Samuel 16:10; Acts 2:23; Acts 4:27–28] and that not by a bare permission, [Acts 14:16] but such as hath joyned with it a most wise and powerfull bounding, [Psalm 76:10; 2 Kings 19:28] and otherwise ordering, and governing of them, in a manifold dispensation, to his owne holy ends: [Genesis 50:10; Isaiah 10:6–7; Isaiah 10:12] yet so, as the sinfulnesse thereof proceedeth onely from the creature, and not from God, who being most holy and righteous, neither is, nor can be the Author or Approver of sin. [James 1:13–14; James 1:17; 1 John 2:16; Psalm 50:21]

**5.5** The most wise, righteous, and gracious God doth oftentimes leave for a season his owne children to manifold temptations, and the corruption of their own hearts, to chastise them for their former sinnes, or to discover unto them the hidden strength of corruption, and deceitfulnesse of their hearts, that they may be humbled; [2 Chronicles 32:25–26; 2 Chronicles 32:31; 2 Samuel 24:1] and, to raise them to a more close and constant dependance for their support upon himselfe, and to make them more watchfull against all future occasions of sin, and for sundry other just and holy ends. [2 Corinthians 12:7–9; Psalm 73; Psalm 77:1–12; Mark 14:66–72; John 21:15–17]

**5.6** As for those wicked and ungodly men whom God, as a righteous judge, for former sinnes doth blinde and harden, [Romans 1:24; Romans 1:26; Romans 1:28; Romans 11:7–8] from them he not onely withholdeth his grace, whereby they might have been inlightened in their understandings, and wrought upon in their hearts; [Deuteronomy 29:4] but, sometimes also withdraweth the gifts which they had, [Matthew 13:12; Matthew 25:29] and exposeth them to such objects as their corruption makes occasions of sin; [Deuteronomy 2:30; 2 Kings 8:12–13] and withall, gives them over to their own lusts, the temptations of the world, and the power of Satan: [Psalm 81:11–12; 2 Thessalonians 2:10–12] whereby it comes to passe that they harden themselves, even under those meanes, which God useth for the softning of others. [Exodus 7:3; Exodus 8:15; Exodus 8:32; 2 Corinthians 2:15–16; Isaiah 8:14; 1 Peter 2:7–8; Isaiah 6:9–10; Acts 28:26–27]

**5.7** As the providence of God doth in generall, reach to all Creatures; so after a most speciall manner, it taketh care of his Church, and disposeth all things to the good thereof. [1 Timothy 4:10; Amos 9:8–9; Romans 8:28; Isaiah 43:3–5; Isaiah 43:14]

## 6. Of the Fall of Man, of Sin, and of the Punishment thereof

**6.1** Our first Parents being seduced by the subtilty and temptation of Satan, sinned, in eating the forbidden fruit. [Genesis 3:13; 2 Corinthians 11:3] This their sin, God was pleased, according to his wise and holy counsell to permit, having purposed to order it to his own glory. [Romans 11:32]

**6.2** By this sin they fell from their originall righteousnesse and communion with God, [Genesis 3:6–8; Ecclesiastes 7:29; Romans 3:23] and so became dead in sin, [Genesis 2:17; Ephesians 2:1] and wholly defiled in all the faculties and parts of soul and body. [Titus 1:15; Genesis 6:5; Jeremiah 17:9; Romans 3:10–19]

**6.3** They being the root of all man-kinde, the guilt of this sin was imputed, [Genesis 1:27–28; Genesis 2:16–17; Acts 17:26; Romans 5:12; Romans 5:15–19; 1 Corinthians 15:21–22; 1 Corinthians 15:45] and the same death in sin and corrupted nature, conveied to all their posterity descending from them by ordinary generation. [Psalm 51:5; Genesis 5:3; John 14:4; Job 15:14]

**6.4** From this originall corruption, whereby we are utterly indisposed, dis-abled, and made opposite to all good, [Romans 5:6; Romans 8:7; Romans 7:18; Colossians 1:21] and wholly inclined to all evil, [Genesis 6:5; Genesis 8:21; Romans 3:10–12] do proceed all actuall transgressions. [James 1:14–15; Ephesians 2:2–3; Matthew 15:19]

**6.5** This corruption of nature, during this life, doth remain in those that are regenerated; [1 John 1:8; 1 John 1:10; Romans 7:14; Romans 7:17–18; Romans 7:23; James 3:2; Proverbs 20:9; Ecclesiastes 7:20] and, although it be, through Christ, pardoned, and mortified, yet both it self, and all the motions thereof are truly and properly sin. [Romans 7:5; Romans 7:7–8; Romans 7:25; Galatians 5:17]

**6.6** Every sin, both Originall and Actuall, being a transgression of the righteous Law of God, and contrary thereunto, [1 John 3:4] doth, in its own nature, bring guilt upon the sinner; [Romans 2:15; Romans 3:9; Romans 3:19] whereby he is bound over to the wrath of God, [Ephesians 2:3] and curse of the Law, [Galatians 3:10] and so made subject to death, [Romans 6:23] with all miseries spirituall, [Ephesians 4:18] temporall, [Romans 8:20; Lamentations 3:39] and eternall. [Matthew 25:41; 2 Thessalonians 1:9]

## 7. Of Gods Covenant with Man

**7.1** The distance between God and the Creature is so great, that although reasonable Creatures do owe obedience unto him as their Creator, yet they could never have any fruition of him as their Blessednesse and Reward, but by some voluntary condescension on Gods part, which he hath been pleased to expresse by way of Covenant. [Isaiah 40:13–17; Job 9:32–33; 1 Samuel 2:25; Psalm 113:5–6; Psalm 100:2–3; Job 22:2–3; Job 35:7–8; Luke 17:10; Acts 17:24–25]

**7.2** The first Covenant made with Man, was a Covenant of Works, [Galatians 3:11] wherein Life was promised to Adam, and in him to his posterity, [Romans 10:5; Romans 5:12–20] upon condition of perfect and personall obedience. [Genesis 2:17; Galatians 3:10]

**7.3** Man, by his Fall having made himself uncapable of Life by that Covenant, the Lord was pleased to make a Second, [Galatians 3:21; Romans 8:3; Romans 3:20–21; Genesis 3:15; Isaiah 42:6] commonly called the Covenant of Grace; Wherein he freely offereth unto sinners Life and Salvation by Jesus Christ, requiring of them Faith in Him that they may be saved, [Mark 16:15–16; John 3:16; Romans 10:6; Romans 10:9; Galatians 3:11] and promising to give unto all those that are ordained unto Life, his holy Spirit, to make them willing, and able to beleeve. [Ezekiel 36:26–27; John 6:44–45]

**7.4** This Covenant of Grace is frequently set forth in Scripture by the name of a Testament, in reference to the death of Jesus Christ the Testator, and to the everlasting inheritance, with all things belonging to it, therein bequeathed. [Hebrews 9:15–17; Hebrews 7:22; Luke 22:20; 1 Corinthians 11:25]

**7.5** This Covenant was differently administred in the time of the Law, and in the time of the Gospel: [2 Corinthians 3:6–9] Under the Law, it was administred by Promises, Prophecies, Sacrifices, Circumcision, the Paschal Lamb, and other Types and Ordinances delivered to the people of the Jews, all fore-signifying Christ to come: [Hebrews 8–10; Romans 4:11; Colossians 2:11–12; 1 Corinthians 5:7] which were, for that time, sufficient and efficacious, through the operation of the Spirit, to instruct and build up the Elect in Faith in the Promised Messiah, [1 Corinthians 10:1–4; Hebrews 11:13; John 8:56] by whom they had full remission of sins, and eternall Salvation: and is called, the Old Testament. [Galatians 3:7–9; Galatians 3:14]

**7.6** Under the Gospel, when Christ, the substance, [Colossians 2:17] was exhibited, the Ordinances in which this Covenant is dispensed, are the Preaching of the Word, and the Administration of the Sacraments of Baptisme, and the Lords Supper: [Matthew 28:19–20; 1 Corinthians 11:23–25] Which, though fewer in number, and administred with more simplicity, and lesse outward glory; yet, in them, it is held forth in more fulnesse, evidence, and spirituall efficacy, [Hebrews 12:22–28; Jeremiah 31:33–34] to all Nations, both Jews and Gentiles; [Matthew 28:19; Ephesians 2:15–19] and, is called the New Testament. [Luke 22:20] There are not therefore Two Covenants of Grace, differing in substance, but one and the same, under various dispensations. [Galatians 3:14; Galatians 3:16; Romans 3:21–23; Romans 3:30; Psalm 32:1; Romans 4:3; Romans 4:6; Romans 4:16–17; Romans 4:23–24; Hebrews 13:8; Acts 15:11]

## 8. Of Christ the Mediatour

**8.1** It pleased God, in His eternall purpose, to choose and ordain the Lord Jesus, His only begotten Son, to be the Mediatour between God and Man; [Isaiah 42:1; 1 Peter 1:19–20; John 3:16; 1 Timothy 2:5] the Prophet, [Acts 3:22] Priest, [Hebrews 5:5–6] and King, [Psalm 2:6; Luke 1:33] the Head, and Saviour of his Church, [Ephesians 5:23] the Heir of all things, [Hebrews 1:2] and Judge of the World: [Acts 17:31] Unto whom He did from all eternity give a People, to be his Seed, [John 17:6; Psalm 22:30; Isaiah 53:10] and to be by him in time Redeemed, Called, Justified, Sanctified, and Glorified. [1 Timothy 2:6; Isaiah 55:4–5; 1 Corinthians 1:30]

**8.2** The Son of God, the second Person in the Trinity, being very and eternall God, of one Substance, and equall with the Father; did, when the fullnesse of time was come, take upon Him mans nature, [John 1:1; John 1:14; 1 John 5:20; Philippians 2:6; Galatians 4:4] with all the Essentiall properties, and common infirmities thereof, yet, without sin: [Hebrews 2:14; Hebrews 2:16–17; Hebrews 4:15] being conceived by the Power of the Holy Ghost, in the womb of the Virgin Mary, of her substance. [Luke 1:27; Luke 1:31; Luke 1:35; Galatians 4:4] So that, two whole, perfect, and distinct Natures, the Godhead and the Manhood, were inseparably joyned together in one Person, without Conversion, Composition, or Confusion. [Luke 1:35; Colossians 2:9; Romans 9:5; 1 Peter 3:18; 1 Timothy 3:16] Which person, is very God, and very Man, yet one Christ, the only Mediator between God and Man. [Romans 1:3–4; 1 Timothy 2:5]

**8.3** The Lord Jesus, in his humane nature thus united to the divine, was sanctified and anointed with the holy Spirit, above measure, [Psalm 45:7; John 3:34] having in him all the treasures of wisdome and knowledge; [Colossians 2:3] in whom, it pleased the Father, that all fullnesse should dwell; [Colossians 1:19] to the end, that being holy, harmlesse, undefiled, and full of grace and truth, [Hebrews 7:26; John 1:14] he might be thorowly furnished to execute the Office of a Mediator, and Surety. [Acts 10:38; Hebrews 12:24; Hebrews 7:22] Which Office he took not unto himself, but was thereunto called by his Father, [Hebrews 5:4–5] who put all power and judgement into his hand, and gave him commandment to execute the same. [John 5:22; John 5:27; Matthew 28:18; Acts 2:36]

**8.4** This Office, the Lord Jesus did most willingly undertake; [Psalm 40:7–8; Hebrews 10:5–11; John 10:18; Philippians 2:8] which that he might discharge, he was made under the Law, [Galatians 4:4] and did perfectly fullfill it, [Matthew 3:15; Matthew 5:17] endured most grievous torments immediatly in his Soul, [Matthew 26:37–38; Luke 22:44; Matthew 27:46] and most painfull sufferings in his Body; [Matthew 26–27] was crucified, and died; [Philippians 2:8] was buried, and remained under the power of death; yet saw no corruption. [Acts 2:23–24; Acts 2:27; Acts 13:37; Romans 6:9] On the third day he arose from the dead, [1 Corinthians 15:3–4] with the same body in which he suffered, [John 20:25; John 20:27] with which also he ascended into Heaven, and there sitteth at the right hand of his Father, [Mark 16:19] making intercession, [Romans 8:34; Hebrews 9:24; Hebrews 7:25] and shall return to Judge, men, and Angels, at the end of the World. [Romans 14:9–10; Acts 1:11; Acts 10:42; Matthew 13:40–42; Jude 6; 2 Peter 2:4]

**8.5** The Lord Jesus, by his perfect obedience, and sacrifice of himself, which he, through the eternall spirit, once offered up unto God, hath fully satisfied the Justice of his Father; [Romans 5:19; Hebrews 9:14; Hebrews 9:16; Hebrews 10:14; Ephesians 5:2; Romans 3:25–26] and purchased, not only reconciliation, but an everlasting inheritance in the Kingdom of Heaven, for all those whom the Father hath given unto him. [Daniel 9:24; Daniel 9:26; Colossians 1:19–20; Ephesians 1:11; Ephesians 1:14; John 17:2; Hebrews 9:12; Hebrews 9:15]

**8.6** Although the work of Redemption was not actually wrought by Christ till after his Incarnation, yet the vertue, efficacy, and benefits thereof were communicated unto the Elect in all ages successively from the beginning of the world, in, and by those promises, types, and sacrifices, wherein he was revealed, and signified to be the seed of the woman which should bruise the serpents head; and the Lamb slain from the beginning of the world: being yesterday, and to day the same, and for ever. [Galatians 4:4–5; Genesis 3:15; Revelation 13:8; Hebrews 13:8]

**8.7** Christ, in the work of Mediation, acteth according to both Natures, by each Nature doing that which is proper to it self: [Hebrews 9:14; 1 Peter 3:18] yet, by reason of the unity of the Person, that which is proper to one Nature, is sometimes in Scripture attributed to the Person denominated by the other Nature. [Acts 20:28; John 3:13; 1 John 3:16]

**8.8** To all those for whom Christ hath purchased Redemption, he doth certainly, and effectually apply, and communicate the same, [John 6:37; John 6:39; John 10:15–16] making intercession for them, [1 John 2:1–2; Romans 8:34] and revealing unto them, in, and by the Word, the mysteries of salvation, [John 15:13; John 15:15; Ephesians 1:7–9; John 17:6] effectually perswading them by his Spirit, to beleeve, and obey, and governing their hearts by his Word and Spirit, [John 14:16; Hebrews 12:2; 2 Corinthians 4:13; Romans 8:9; Romans 8:14; Romans 15:18–19; John 17:17] overcoming all their enemies by his Almighty Power and Wisedome, in such manner, and wayes, as are most consonant to his wonderfull and unsearchable dispensation. [Psalm 110:1; 1 Corinthians 15:25–26; Malachi 4:2–3; Colossians 2:15]

## 9. Of Free-will

**9.1** God hath indued the Will of man with that naturall liberty, that it is neither forced, nor by any absolute necessity of nature determined to good or evil. [Matthew 17:12; James 1:14; Deuteronomy 30:19]

**9.2** Man, in his state of Innocency, had freedom, and power, to will, and to do that which was good, and well pleasing to God; [Ecclesiastes 7:29; Genesis 1:26] but yet, mutably, so that he might fall from it. [Genesis 2:16–17; Genesis 3:6]

**9.3** Man by his fall into a state of sin, hath wholly lost all ability of Will to any spirituall good accompanying salvation: [Romans 5:6; Romans 8:7; John 15:5] so as, a naturall man, being altogether averse from that good, [Romans 3:10; Romans 3:12] and dead in sin, [Ephesians 2:1; Ephesians 2:5; Colossians 2:13] is not able, by his own strength, to convert himself, or to prepare himself thereunto. [John 6:44; John 6:65; Ephesians 2:2–5; 1 Corinthians 2:14; Titus 3:3–5]

**9.4** When God converts a sinner, and translates him into the state of grace, he freeth him from his naturall bondage under sin; [Colossians 1:13; John 8:34; John 8:36] and, by his grace alone, inables him freely to will, and to do that which is spiritually good; [Philippians 2:13; Romans 6:18; Romans 6:22] yet so, as that by reason of his remaining corruption, he doth not, perfectly, nor only, will that which is good, but doth also will that which is evil. [Galatians 5:17; Romans 7:15; Romans 7:18–19; Romans 7:21; Romans 7:23]

**9.5** The will of man is made, perfectly, and immutably free to good alone, in the state of Glory only. [Ephesians 4:13; Hebrews 12:23; 1 John 3:2; Jude 24]

## 10. Of Effectuall Calling

**10.1** All those whom God hath predestinated unto life, and those only, he is pleased in his appointed and accepted time, effectually to call, [Romans 8:30; Romans 11:7; Ephesians 1:10–11] by his Word and Spirit, [2 Thessalonians 2:13–14; 2 Corinthians 3:3; 2 Corinthians 3:6] out of that state of sin and death, in which they are by nature, to grace and salvation by Jesus Christ; [Romans 8:2; Ephesians 2:1–5; 2 Timothy 1:9–10] inlightning their mindes, spiritually and savingly to understand the things of God; [Acts 26:18; 1 Corinthians 2:10; 1 Corinthians 2:12; Ephesians 1:17–18] taking away their heart of stone, and giving unto them an heart of flesh; [Ezekiel 36:26] renewing their wills, and by his almighty power determining them to that which is good, [Ezekiel 11:19; Philippians 2:13; Deuteronomy 30:6; Ezekiel 36:27] and effectually drawing them to Jesus Christ: [Ephesians 1:19; John 6:44–45] yet so, as they come most freely, being made willing by his grace. [Song of Solomon 1:4; Psalm 110:3; John 6:37; Romans 6:16–18]

**10.2** This effectuall Call is of Gods free, and speciall grace alone, not from any thing at all foreseen in man, [1 Timothy 1:9; Titus 3:4–5; Ephesians 2:4–5; Ephesians 2:8–9; Romans 9:11] who is altogether passive therein, untill being quickned and renewed by the holy Spirit, [1 Corinthians 2:14; Romans 8:7; Ephesians 2:5] he is thereby inabled to answer this Call, and to imbrace the grace offered, and conveyed in it. [John 6:37; Ezekiel 36:27; John 5:25]

**10.3** Elect infants, dying in infancy, are regenerated, and saved by Christ, through the Spirit, [Luke 18:15–16; Acts 2:38–39; John 3:3; John 3:5; 1 John 5:12; Romans 8:9] who worketh when, and where, and how he pleaseth: [John 3:5] So also, are all other elect persons who are uncapable of being outwardly called by the Ministry of the Word. [1 John 5:12; Acts 4:12]

**10.4** Others, not elected, although they may be called by the Ministry of the Word, [Matthew 22:14] and may have some common operations of the Spirit, [Matthew 7:22; Matthew 13:20–21; Hebrews 6:4–5] yet they never truly come unto Christ, and therefore cannot be saved: [John 6:64–66; John 8:24] much lesse can men, not professing the Christian Religion, be saved in any other way whatsoever, be they never so diligent to frame their lives according to the light of Nature, and the Law of that Religion they doe professe. [Acts 4:12; John 14:6; Ephesians 2:12; John 4:22; John 17:3] And, to assert and maintain, that they may, is very pernicious, and to be detested. [2 John 9–11; 1 Corinthians 16:22; Galatians 1:6–8]

## 11. Of Justification

**11.1** Those whom God effectually calleth, he also freely justifieth: [Romans 8:30; Romans 3:24] not, by infusing righteousnesse into them, but by pardoning their sins, and by accounting and accepting their persons as righteous; not, for any thing wrought in them, or done by them, but for Christs sake alone; nor, by imputing faith it self, the act of beleeving, or any other evangelicall obedience, to them, as their righteousnesse, but, by imputing the obedience and satisfaction of Christ unto them, [Romans 4:5–8; 2 Corinthians 5:19; 2 Corinthians 5:21; Romans 3:22; Romans 3:24–25; Romans 3:17; Romans 3:28; Titus 3:5; Titus 3:7; Ephesians 1:7; Jeremiah 23:6; 1 Corinthians 1:30–31; Romans 5:17–19] they receiving, and resting on him and his righteousnesse by faith; which faith, they have, not of themselves, it is the gift of God. [Acts 10:44; Galatians 2:16; Philippians 3:9; Acts 13:38–39; Ephesians 2:7–8]

**11.2** Faith, thus receiving and resting on Christ and his righteousnesse, is the alone instrument of Justification; [John 1:12; Romans 3:28; Romans 5:1] yet is it not alone in the person justified, but is ever accompanied with all other saving graces, and is no dead faith, but worketh by Love. [James 2:17; James 2:22; James 2:26; Galatians 5:6]

**11.3** Christ by his obedience, and death, did fully discharge the debt of all those that are thus justified, and did make a proper, reall, and full satisfaction to his Fathers Justice in their behalf. [Romans 5:8–10; Romans 5:19; 1 Timothy 2:5–6; Hebrews 10:10; Hebrews 10:14; Daniel 9:24; Daniel 9:26; Isaiah 53:4–6; Isaiah 53:10–12] Yet, in as much as he was given by the Father, for them; [Romans 8:32] and, his obedience and satisfaction accepted in their stead; [2 Corinthians 5:21; Matthew 3:17; Ephesians 5:2] and, both, freely, not for any thing in them; their Justification is only of free grace; [Romans 3:24; Ephesians 1:7] that, both the exact justice, and rich grace of God, might be glorified in the justification of sinners. [Romans 3:26; Ephesians 2:7]

**11.4** God did, from all eternity, decree to justifie all the elect, [Galatians 3:8; 1 Peter 1:2; 1 Peter 1:19–20; Romans 8:30] and Christ did, in the fullnesse of time, die for their sins, and rise again for their justification: [Galatians 4:4; 1 Timothy 2:6; Romans 4:25] neverthelesse, they are not justified, untill the holy Spirit doth, in due time, actually apply Christ unto them. [Colossians 1:21–22; Galatians 2:16; Titus 3:4–7]

**11.5** God doth continue to forgive the sins of those that are justified: [Matthew 6:12; 1 John 1:7; 1 John 1:9; 1 John 2:1–2] and, although they can never fall from the state of Justification; [Luke 22:32; John 10:28; Hebrews 10:14] yet, they may by their sins, fall under Gods fatherly displeasure, and not have the light of his countenance restored unto them, untill they humble themselves, confesse their sins, beg pardon, and renew their faith and repentance. [Psalm 89:31–33; Psalm 51:7–12; Psalm 32:5; Matthew 26:75; 1 Corinthians 11:30; 1 Corinthians 11:32; Luke 1:20]

**11.6** The Justification of Beleevers under the old Testament, was, in all these respects, one and the same with the justification of Beleevers under the new Testament. [Galatians 3:9; Galatians 3:13–14; Romans 4:22–23; Romans 4:14; Hebrews 13:8]

## 12. Of Adoption

**12.1** All those that are justified, God vouchsafeth, in, and for his only Son Jesus Christ, to make partakers of the grace of Adoption: [Ephesians 1:5; Galatians 4:4–5] by which they are taken into the number, and enjoy the liberties and priviledges of the children of God, [Romans 8:17; John 1:12] have his Name put upon them, [Jeremiah 14:9; 2 Corinthians 6:18; Revelation 3:12] receive the spirit of Adoption, [Romans 8:15] have accesse to the Throne of Grace with boldnesse, [Ephesians 3:12; Romans 5:2] are inabled to cry, Abba, Father, [Galatians 4:6] are pitied, [Psalm 103:13] protected, [Proverbs 14:26] provided for, [Matthew 6:30; Matthew 6:32; 1 Peter 5:7] and chastened, by him, as by a Father; [Hebrews 12:6] yet, never cast off, [Lamentations 3:31] but sealed to the day of redemption, [Ephesians 4:30] and inherit the promises, [Hebrews 6:12] as heyres of everlasting salvation. [1 Peter 1:3–4; Hebrews 1:14]

## 13. Of Sanctification

**13.1** They who are effectually called, and Regenerated, having a new heart, and a new spirit created in them; are further sanctified really and personally, through the vertue of Christs death and resurrection, [1 Corinthians 6:11; Acts 20:32; Philippians 3:10; Romans 6:5–6] by his Word, and Spirit dwelling in them: [John 17:17; Ephesians 5:26; 2 Thessalonians 2:13] the Dominion of the whole body of sin is destroyed, [Romans 6:6; Romans 6:14] and the severall lusts thereof are more and more weakned and mortified; [Galatians 5:24; Romans 8:13] and they, more and more quickned and strengthened in all saving graces, [Colossians 1:11; Ephesians 3:16–19] to the practice of true holinesse, without which no man shall see the Lord. [2 Corinthians 7:1; Hebrews 12:14]

**13.2** This Sanctification is throughout, in the whole man; [1 Thessalonians 5:23] yet imperfect in this life, there abideth still some remnants of corruption in every part: [1 John 1:10; Romans 7:18; Romans 7:23; Philippians 3:12] whence ariseth a continuall, and irreconcileable warre; the flesh lusting against the spirit, and the spirit against the flesh. [Galatians 5:17; 1 Peter 2:11]

**13.3** In which warre, although the remaining corruption, for a time, may much prevail; [Romans 7:23] yet, through the continuall supply of strength from the sanctifying Spirit of Christ, the regenerate part doth overcome: [Romans 6:14; 1 John 5:4; Ephesians 4:15–16] and so, the Saints grow in grace, [2 Peter 3:18; 2 Corinthians 3:18] perfecting holinesse in the fear of God. [2 Corinthians 7:1]

## 14. Of Saving Faith

**14.1** The grace of Faith, whereby the elect are inabled to beleeve to the saving of their soules, [Hebrews 10:39] is the work of the Spirit of Christ in their hearts; [2 Corinthians 4:13; Ephesians 1:17–19; Ephesians 2:8] and is ordinarily wrought by the Ministry of the Word: [Romans 10:14; Romans 10:17] by which also, and by the administration of the Sacraments, and prayer, it is increased and strengthened. [1 Peter 2:2; Acts 20:32; Romans 4:11; Luke 17:5; Romans 1:16–17]

**14.2** By this Faith, a Christian beleeveth to be true, whatsoever is revealed in the Word, for the authority of God himself speaking therein; [John 4:42; 1 Thessalonians 2:13; 1 John 5:10; Acts 24:14] and, acteth differently upon that which each particular passage thereof containeth; yeelding obedience to the Commands, [Romans 16:26] trembling at the threatnings, [Isaiah 66:2] and imbracing the Promises of God for this life, and that which is to come. [Hebrews 11:13; 1 Timothy 4:8] But the principall Acts of saving faith, are, Accepting, Receiving, and Resting upon Christ alone for Justification, Sanctification, and Eternall life, by vertue of the Covenant of Grace. [John 1:12; Acts 16:31; Galatians 2:20; Acts 15:11]

**14.3** This Faith is different in degrees, weak, or strong; [Hebrews 5:13–14; Romans 4:19–20; Matthew 6:30; Matthew 8:10] may be often and many waies assailed, and weakned, but gets the victory; [Luke 22:31–32; Ephesians 6:16; 1 John 5:4–5] growing up in many to the attainment of a full assurance through Christ, [Hebrews 6:11–12; Hebrews 10:22; Colossians 2:2] who is both the Author and finisher of our faith. [Hebrews 12:2]

## 15. Of Repentance unto life

**15.1** Repentance unto life, is an evangelicall grace, [Zechariah 12:10; Acts 11:18] the Doctrine whereof is to be preached by every Minister of the Gospel, as well as that of faith in Christ. [Luke 24:47; Mark 1:15; Acts 10:21]

**15.2** By it, a sinner, out of the sight and sense not only of the danger, but also of the filthinesse and odiousnesse of his sins, as contrary to the holy nature, and righteous Law of God; and, upon the apprehension of his mercy in Christ to such as are penitent, so grieves for, and hates his sins, as to turn from them all unto God, [Ezekiel 18:30–31; Ezekiel 36:31; Isaiah 30:22; Psalm 51:4; Jeremiah 31:18–19; Joel 2:12–13; Amos 5:15; Psalm 119:128; 2 Corinthians 7:11] purposing and endeavouring to walk with him in all the wayes of his Commandements. [Psalm 119:6; Psalm 119:59; Psalm 119:106; Luke 1:6; 2 Kings 23:25]

**15.3** Although Repentance be not to be rested in, as any satisfaction for sin, or any cause of the pardon thereof, [Ezekiel 36:31–32; Ezekiel 16:61–63] which is the act of Gods free grace in Christ; [Hosea 14:2; Hosea 14:4; Romans 3:24; Ephesians 1:7] yet is it of such necessity to all sinners, that none may expect pardon without it. [Luke 13:3; Luke 13:5; Acts 17:30–31]

**15.4** As there is no sin so small, but it deserves damnation; [Romans 6:23; Romans 5:12; Matthew 12:36] so there is no sin so great, that it can bring damnation upon those who truly repent. [Isaiah 55:7; Romans 8:1; Isaiah 1:16; Isaiah 1:18]

**15.5** Men ought not to content themselves with a generall repentance, but it is every mans duty to endeavour to repent of his particular sins, particularly. [Psalm 19:13; Luke 19:8; 1 Timothy 1:13; 1 Timothy 1:15]

**15.6** As every man is bound to make private confession of his sins to God, praying for the pardon thereof; [Psalm 51:4–5; Psalm 51:7; Psalm 51:9; Psalm 51:14; Psalm 32:5–6] upon which, and the forsaking of them, he shall finde mercy: [Proverbs 28:13; 1 John 1:9] so, he that scandalizeth his Brother, or the Church of Christ, ought to be willing by a private or publique confession, and sorrow for his sin, to declare his repentance to those that are offended, [James 5:16; Luke 17:3–4; Joshua 7:19; Psalm 51] who are thereupon to be reconciled to him, and in love to receive him. [2 Corinthians 2:8]

## 16. Of Good Works

**16.1** Good Works are only such as God hath commanded in his holy Word, [Micah 6:8; Romans 12:2; Hebrews 13:21] and not such as, without the warrant thereof, are devised by men, out of blinde zeal, or upon any pretence of good intention. [Matthew 15:9; Isaiah 29:13; 1 Peter 1:18; Romans 10:2; John 16:2; 1 Samuel 15:21–23]

**16.2** These good works, done in obedience to Gods Commandments, are the fruits and evidences of a true and lively faith: [James 2:18; James 2:22] and, by them, Beleevers manifest their thankfullnesse, [Psalm 116:12–13; 1 Peter 2:9] strengthen their assurance, [1 John 2:3; 1 John 2:5; 2 Peter 1:5–10] edifie their Brethren, [2 Corinthians 9:2; Matthew 5:16] adorn the profession of the Gospel, [Titus 2:5; Titus 2:9–12; 1 Timothy 6:1] stop the mouthes of the adversaries, [1 Peter 2:15] and glorifie God, [1 Peter 2:12; Philippians 1:11; John 15:8] whose workmanship they are, created in Christ Jesus thereunto; [Ephesians 2:10] that, having their fruit unto holinesse, they may have the end, eternall life. [Romans 6:22]

**16.3** Their ability to doe good works, is not at all of themselves, but wholly from the Spirit of Christ. [John 15:4–5; Ezekiel 36:26–27] And that they may be inabled thereunto, besides the graces they have already received, there is required an actuall influence of the same holy Spirit, to work in them to will and to doe, of his good pleasure: [Philippians 2:13; Philippians 4:13; 2 Corinthians 3:5] yet are they not hereupon to grow negligent, as if they were not bound to perform any duty, unlesse, upon a speciall motion of the Spirit; but, they ought to be diligent in stirring up the grace of God that is in them. [Philippians 2:12; Hebrews 6:11–12; 2 Peter 1:3; 2 Peter 1:5; 2 Peter 1:10–11; Isaiah 64:7; 2 Timothy 1:6; Acts 26:6–7; Jude 20–21]

**16.4** They, who in their obedience, attain to the greatest height, which is possible in this life, are so farre from being able to supererogate, and to doe more than God requires, as that they fall short of much which in duty they are bound to doe. [Luke 17:10; Nehemiah 13:22; Job 9:2–3; Galatians 5:17]

**16.5** We cannot, by our best Works, merit pardon of sin, or eternall life at the hand of God, by reason of the great disproportion that is between them and the glory to come; and, the infinite distance that is between us and God, whom, by them, we can neither profit, nor satisfie for the debt of our former sins, [Romans 3:20; Romans 4:2; Romans 4:4; Romans 4:6; Ephesians 2:8–9; Titus 3:5–7; Romans 8:18; Psalm 16:2; Job 22:2–3; Job 35:7–8] but, when we have done all we can, we have done but our duty, and are unprofitable servants; [Luke 17:10] and, because, as they are good, they proceed from his Spirit; [Galatians 5:21; Galatians 5:23] and, as they are wrought by us, they are defiled, and mixed with so much weaknesse and imperfection, that they cannot endure the severity of Gods judgement. [Isaiah 64:6; Galatians 5:17; Romans 7:15; Romans 7:18; Psalm 143:2; Psalm 130:3]

**16.6** Yet notwithstanding, the persons of Beleevers being accepted through Christ, their good workes also are accepted in him, [Ephesians 1:6; 1 Peter 2:5; Exodus 28:38; Genesis 4:4; Hebrews 11:4] not as though they were in this life wholy unblameable and unreproveable in Gods sight; [Job 9:20; Psalm 143:2] but that, he looking upon them in his Son, is pleased to accept, and reward that which is sincere, although accompanied with many weaknesses and imperfections. [Hebrews 13:20–21; 2 Corinthians 8:12; Hebrews 6:10; Matthew 25:21; Matthew 25:23]

**16.7** Works done by unregenerate men, although, for the matter of them, they may be things which God commands, and of good use both to themselves, and others: [2 Kings 10:30–31; 1 Kings 21:27; 1 Kings 21:29; Philippians 1:15–16; Philippians 1:18] yet, because they proceed not from an heart purified by faith; [Genesis 4:5; Hebrews 11:4; Hebrews 11:6] nor are done in a right manner, according to the Word; [1 Corinthians 13:3; Isaiah 1:12] nor, to a right end, the glory of God; [Matthew 6:2; Matthew 6:5; Matthew 6:16] they are therefore sinfull, and cannot please God, or make a man meet to receive grace from God. [Haggai 2:14; Titus 1:15; Amos 5:21–22; Hosea 1:4; Romans 9:16; Titus 3:5] And yet, their neglect of them is more sinfull, and displeasing unto God. [Psalm 14:4; Psalm 36:3; Job 21:14–15; Matthew 25:41–43; Matthew 25:45; Matthew 23:23]

## 17. Of the Perseverance of the Saints

**17.1** They, whom God hath accepted in his Beloved, effectually called, and sanctified by his Spirit, can neither totally, nor finally, fall away from the state of Grace: but shall certainly persevere therein to the end, and be eternally saved. [Philippians 1:6; 2 Peter 1:10; John 10:28–29; 1 John 3:9; 1 Peter 1:5; 1 Peter 1:9]

**17.2** This Perseverance of the Saints, depends not upon their own free-will, but upon the immutability of the Decree of Election flowing from the free and unchangeable love of God the Father; [2 Timothy 2:18–19; Jeremiah 31:3] upon the efficacy of the merit, and intercession of Jesus Christ; [Hebrews 10:10; Hebrews 10:14; Hebrews 13:20–21; Hebrews 9:12–15; Romans 8:33–39; John 17:11; John 17:24; Luke 22:32; Hebrews 7:25] the abiding of the Spirit, and of the seed of God within them; [John 14:16–17; 1 John 2:27; 1 John 3:9] and the nature of the Covenant of Grace: [Jeremiah 32:40] from all which, ariseth also the certainty, and infallibility thereof. [John 10:28; 2 Thessalonians 3:3; 1 John 2:19]

**17.3** Neverthelesse, they may, through the temptations of Satan and of the World, the prevalency of corruption remaining in them, and the neglect of the means of their preservation, fall into grievous sins; [Matthew 26:70; Matthew 26:72; Matthew 26:74] and, for a time, continue therein: [Psalm 51:14] whereby they incurre Gods displeasure, [Isaiah 64:5; Isaiah 64:7; Isaiah 64:9; 2 Samuel 11:27] and grieve his holy Spirit, [Ephesians 4:30] come to be deprived of some measure of their graces and comforts, [Psalm 51:8; Psalm 51:10; Psalm 51:12; Revelation 2:4; Song of Solomon 5:2–4; Song of Solomon 5:6] have their hearts hardned, [Isaiah 63:17; Mark 6:52; Mark 16:14] and their consciences wounded, [Psalm 32:3–4; Psalm 51:8] hurt, and scandalize others, [2 Samuel 12:14] and bring temporall judgements upon themselves. [Psalm 89:31–32; 1 Corinthians 11:32]

## 18. Of the assurance of Grace and Salvation

**18.1** Although hypocrites and other unregenerate men may vainly deceive themselves with false hopes, and carnall presumptions of being in the favour of God, and estate of salvation; [Job 8:13–14; Micah 3:11; Deuteronomy 29:19; John 8:41] which hope of theirs shall perish: [Matthew 7:22–23] yet, such as truly beleeve in the Lord Jesus, and love him in sincerity, endeavouring to walk in all good conscience before him, may, in this life, be certainly assured that they are in the state of grace, [1 John 2:3; 1 John 3:14; 1 John 3:18–19; 1 John 3:21; 1 John 3:24; 1 John 5:13] and may rejoyce in the hope of the glory of God, which hope shall never make them ashamed. [Romans 5:2; Romans 5:5]

**18.2** This certainty is not a bare conjecturall and probable perswasion, grounded upon a fallible hope; [Hebrews 6:11; Hebrews 6:19] but, an infallible assurance of faith, founded, upon the divine truth of the promises of salvation, [Hebrews 6:17–18] the inward evidence of those graces unto which these promises are made, [2 Peter 1:4–5; 2 Peter 1:10–11; 1 John 2:3; 1 John 3:14; 2 Corinthians 1:12] the testimony of the Spirit of Adoption witnessing with our spirits that we are the children of God: [Romans 8:15–16] which Spirit is the earnest of our inheritance, whereby we are sealed to the day of redemption. [Ephesians 3:13–14; Ephesians 4:30; 2 Corinthians 1:21–22]

**18.3** This infallible assurance doth not so belong to the essence of faith, but that a true beleever may wait long, and conflict with many difficulties before he be partaker of it: [1 John 5:13; Isaiah 50:10; Mark 9:24; Psalm 88; Psalm 77:1–12] yet, being inabled by the Spirit to know the things which are freely given him of God, he may, without extraordinary revelation, in the right use of ordinary meanes, attain thereunto. [1 Corinthians 2:12; 1 John 4:13; Hebrews 6:11–12; Ephesians 3:17–19] And therefore it is the duty of every one, to give all diligence to make his calling and election sure; [2 Peter 1:10] that thereby his heart may be inlarged in peace and joy in the holy Ghost, in love and thankfullnes to God, and in strength and chearfullnes in the duties of obedience, the proper fruits of this assurance: [Romans 5:1–2; Romans 5:5; Romans 14:17; Romans 15:13; Ephesians 1:3–4; Psalm 4:6–7; Psalm 119:32] so farre is it, from inclining men to loosenesse. [1 John 2:1–2; Romans 6:1–2; Titus 2:11–12; Titus 2:14; 2 Corinthians 7:1; Romans 8:1; Romans 8:12; 1 John 3:2–3; Psalm 130:4; 1 John 1:6–7]

**18.4** True beleevers may have the assurance of their salvation divers wayes shaken, diminished, and intermitted; as, by negligence in preserving of it, by falling into some speciall sin, which woundeth the conscience, and grieveth the spirit; by, some sudden, or vehement temptation, by Gods withdrawing the light of his countenance, and suffering even such as fear him to walk in darknesse and to have no light: [Song of Solomon 5:2–3; Song of Solomon 5:6; Psalm 51:8; Psalm 51:12; Psalm 51:14; Ephesians 4:30–31; Psalm 77:1–10; Matthew 26:69–72; Psalm 31:22; Psalm 88; Isaiah 50:10] yet are they never utterly destitute of that seed of God, and life of faith, that love of Christ and the brethren, that sincerity of heart, and conscience of duty, out of which, by the operation of the Spirit, this Assurance may, in due time, be revived; [1 John 3:9; Luke 22:32; Job 13:15; Psalm 73:15; Psalm 51:8; Psalm 51:12; Isaiah 50:10] & by the which, in the mean time, they are supported from utter despair. [Micah 7:7–9; Jeremiah 32:40; Isaiah 54:7–10; Psalm 22:1; Psalm 88]

## 19. Of the Law of God

**19.1** God gave to Adam a Law, as a Covenant of Works, by which he bound him, and all his posterity to personall, entire, exact, and perpetuall obedience; promised life upon the fullfilling, and threatned death upon the breach of it: and indued him with power and ability to keep it. [Genesis 1:26–27; Genesis 2:17; Romans 2:14–15; Romans 10:5; Romans 5:12; Romans 5:19; Galatians 3:10; Galatians 3:12; Ecclesiastes 7:29; Job 28:28]

**19.2** This Law, after his fall, continued to be a perfect rule of righteousnesse, and, as such, was delivered by God upon Mount Sinai, in ten Commandements, and written in two Tables: [James 1:25; James 2:8; James 2:10–12; Romans 13:8–9; Deuteronomy 5:32; Deuteronomy 10:4; Exodus 34:1] the four first Commandements containing our duty towards God; and the other six, our duty to man. [Matthew 22:37–40]

**19.3** Beside this Law, commonly called Moral, God was pleased to give to the people of Israel, as a Church under age, Ceremoniall Laws containing severall typicall Ordinances, partly of worship, prefiguring Christ, his graces, actions, sufferings, and benefits; [Hebrews 9; Hebrews 10:1; Galatians 4:1–3; Colossians 2:17] and partly, holding forth divers instructions of moral duties. [1 Corinthians 5:7; 2 Corinthians 6:17; Jude 23] All which Ceremonial Laws are now abrogated, under the new Testament. [Colossians 2:14; Colossians 2:16–17; Daniel 9:27; Ephesians 2:15–16]

**19.4** To them also, as a Body Politique, he gave sundry Judicial Laws, which expired together with the State of that people; not obliging any other now, further than the general equity thereof may require. [Exodus 21; Exodus 22:1–29; Genesis 49:10; 1 Peter 2:13–14; Matthew 5:17; Matthew 5:38–39; 1 Corinthians 9:8–10]

**19.5** The Moral Law doth for ever binde all, as well justified persons as others, to the obedience thereof; [Romans 13:8–10; Ephesians 6:2; 1 John 2:3–4; 1 John 2:7–8] and that, not only in regard of the matter contained in it, but also in respect of the authority of God the Creatour, who gave it [James 2:10–11] Neither doth Christ, in the Gospel, any way dissolve, but much strengthen this obligation. [Matthew 5:17–19; James 2:8; Romans 3:31]

**19.6** Although true Beleevers be not under the Law, as a Covenant of Works, to be thereby justified, or condemned; [Romans 6:14; Galatians 2:16; Galatians 3:13; Galatians 4:4–5; Acts 13:39; Romans 8:1] yet, is it of great use to them, as well as to others; in that, as a Rule of life informing them of the will of God, and their duty, it directs, and binds them to walk accordingly; [Romans 7:12; Romans 7:22; Romans 7:25; Psalm 119:4–6; 1 Corinthians 7:19; Galatians 5:14; Galatians 5:16; Galatians 5:18–23] discovering also the sinfull pollutions of their nature, hearts, and lives; [Romans 7:7; Romans 3:20] so as, examining themselves thereby, they may come to further conviction of, humiliation for, and hatred against sin; [James 1:23–25; Romans 7:9; Romans 7:14; Romans 7:24] together with a clearer sight of the need they have of Christ, and the perfection of his obedience. [Galatians 3:24; Romans 7:24–25; Romans 8:3–4] It is likewise of use to the Regenerate, to restrain their corruptions, in that it forbids sin: [James 2:11; Psalm 119:101; Psalm 119:104; Psalm 119:128] and, the threatnings of it serve to shew, what, even their sins, deserve; and, what afflictions, in this life, they may expect for them, although freed from the curse thereof threatned in the Law. [Ezra 9:13–14; Psalm 89:30–34] The Promises of it, in like manner, shew them Gods approbation of obedience, and what blessings they may expect upon the performance thereof; [Leviticus 26:1–14; 2 Corinthians 6:16; Ephesians 6:2–3; Psalm 37:11; Matthew 5:5; Psalm 19:11] although, not as due to them by the Law, as a Covenant of Works. [Galatians 2:16; Luke 17:10] So as, a mans doing good, and refraining from evil, because the Law encourageth to the one, and deterreth from the other, is no evidence of his being under the Law; and, not under grace. [Romans 6:12; Romans 6:14; 1 Peter 3:8–12; Psalm 34:12–16; Hebrews 12:28–29]

**19.7** Neither are the forementioned Uses of the Law contrary to the grace of the Gospel, but doe sweetly comply with it; [Galatians 3:21] the Spirit of Christ subduing, and inabling the will of man, to do that, freely and chearfully, which the will of God, revealed in the Law, requireth to be done. [Ezekiel 36:27; Hebrews 8:10; Jeremiah 31:33]

## 20. Of Christian Liberty, and Liberty of Conscience

**20.1** The Liberty which Christ hath purchased for Beleevers, under the Gospel, consists, in their freedome from the guilt of sin, the condemning Wrath of God, the Curse of the Moral Law; [Titus 2:14; 1 Thessalonians 1:10; Galatians 3:13] and, in their being delivered from this present evil World, bondage to Satan, and Dominion of sin; [Galatians 1:4; Colossians 1:13; Acts 26:18; Romans 6:14] from the evil of afflictions, the sting of death, the victory of the grave, and everlasting damnation; [Romans 8:28; Psalm 119:71; 1 Corinthians 15:54–57; Romans 8:1] as also, in their free accesse to God, [Romans 5:1–2] and their yeelding obedience unto him, not out of slavish fear, but a Childe-like love and willing minde. [Romans 8:14–15; 1 John 4:18] All which, were common also to Beleevers under the Law. [Galatians 3:9; Galatians 3:14] But, under the New Testament, the liberty of Christians is further inlarged, in their freedom from the yoke of the Ceremonial Law, to which the Jewish Church was subjected; [Galatians 4:1–3; Galatians 4:6–7; Galatians 5:1; Acts 15:10–11] and in greater boldnesse of accesse to the Throne of Grace, [Hebrews 4:14; Hebrews 4:16; Hebrews 10:19–22] and in fuller communications of the free Spirit of God, than Beleevers, under the Law, did ordinarily partake of. [John 7:38–39; 2 Corinthians 3:13; 2 Corinthians 3:17; 2 Corinthians 3:18]

**20.2** God alone is Lord of the Conscience, [James 4:12; Romans 14:4] and hath left it free from the Doctrines and Commandements of men, which are, in any thing contrary to his Word; or beside it, if matters of Faith, or Worship. [Acts 4:19; Acts 5:29; 1 Corinthians 7:23; Matthew 23:8–10; 2 Corinthians 1:24; Matthew 15:9] So that, to beleeve such Doctrines, or to obey such Commands, out of Conscience, is to betray true Liberty of Conscience: [Colossians 2:20; Colossians 2:22–23; Galatians 1:10; Galatians 2:4–5; Galatians 5:1] and the requiring of an implicite Faith, and an absolute and blinde obedience, is, to destroy Liberty of Conscience, and Reason also. [Romans 10:17; Romans 14:23; Isaiah 8:20; Acts 17:11; John 4:22; Hosea 5:11; Revelation 13:12; Revelation 13:16–17; Jeremiah 8:9]

**20.3** They, who upon pretence of Christian Liberty, doe practise any sin, or cherish any lust, do thereby destroy the end of Christian Liberty, which is, that being delivered out of the hands of our enemies, wee might serve the Lord, without feare, in holinesse and righteousnesse before him, all the dayes of our life. [Galatians 5:13; 1 Peter 2:16; 2 Peter 2:19; John 8:34; Luke 1:74–75]

**20.4** And because the Powers which God hath ordained, and the Liberty which Christ hath purchased, are not intended by God, to destroy, but mutually to uphold and preserve one another; They, who upon pretence of Christian Liberty, shall oppose any lawfull Power, or the lawfull exercise of it, whether it bee Civil or Ecclesiasticall, resist the Ordinance of God. [Matthew 12:25; 1 Peter 2:13–14; 1 Peter 2:16; Romans 13:1–8; Hebrews 13:17] And, for their publishing of such Opinions, or maintaining of such Practises, as are contrary to the light of Nature, or to the known Principles of Christianity, whether concerning Faith, Worship, or Conversation; or, to the Power of Godlinesse; or, such erroneous Opinions or Practises, as either in their own nature, or in the manner of publishing or maintaining them, are destructive to the externall Peace and Order which Christ hath established in the Church, they may lawfully be called to account, and proceeded against by the Censures of the Church, [Romans 1:32; 1 Corinthians 5:1; 1 Corinthians 5:5; 1 Corinthians 5:11; 1 Corinthians 5:13; 2 John 10–11; 2 Thessalonians 3:14; 1 Timothy 6:3–5; Titus 1:10–11; Titus 1:13; Titus 3:10; Matthew 18:15–17; 1 Timothy 1:19–20; Revelation 2:2; Revelation 2:14–15; Revelation 2:20; Revelation 3:9] and by the Power of the Civil Magistrate. [Deuteronomy 13:6–12; Romans 13:3–4; 2 John 10–11; Ezra 7:23; Ezra 7:25–28; Revelation 17:12; Revelation 17:16–17; Nehemiah 13:15; Nehemiah 13:17; Nehemiah 13:21–22; Nehemiah 13:25; Nehemiah 13:30; 2 Kings 23:5–6; 2 Kings 23:9; 2 Kings 23:20–21; 2 Chronicles 34:33; 2 Chronicles 15:12–13; 2 Chronicles 15:16; Daniel 3:29; 1 Timothy 2:2; Isaiah 49:23; Zechariah 13:2–3]

## 21. Of Religious Worship, and the Sabbath Day

**21.1** The light of Nature sheweth that there is a God, who hath Lordship and Soveraignty over all, is good, and doth good unto all, and is therefore to bee feared, loved, praised, called upon, trusted in, and served, with all the heart, and with all the soule, and with all the might. [Romans 1:20; Acts 17:24; Psalm 119:68; Jeremiah 10:7; Psalm 31:23; Psalm 18:3; Romans 10:12; Psalm 62:8; Joshua 24:14; Mark 12:33] But, the acceptable way of Worshipping the true God, is instituted by himselfe, and so limited by his own revealed Will, that he may not bee Worshipped according to the imaginations and devices of men, or the suggestions of Satan, under any visible representation, or any other way not prescribed in the holy Scripture. [Deuteronomy 12:32; Matthew 15:9; Acts 17:25; Matthew 4:9–10; Deuteronomy 4:15–20; Exodus 20:4–6; Colossians 2:23]

**21.2** Religious Worship is to bee given to God, the Father, Son, and Holy Ghost; and to him alone; [Matthew 4:10; John 5:23; 2 Corinthians 13:14] not, to Angels, Saints, or any other Creature: [Colossians 2:18; Revelation 19:10; Romans 1:25] and, since the Fall, not without a Mediator; nor in the mediation of any other, but of Christ alone. [John 14:6; 1 Timothy 2:5; Ephesians 2:18; Colossians 3:17]

**21.3** Prayer, with Thanksgiving being one special part of religious Worship, [Philippians 4:6] is, by God, required of all men: [Psalm 65:2] and, that it may be accepted, it is to be made in the Name of the Son, [John 14:13–14; 1 Peter 2:5] by the help of his Spirit, [Romans 8:26] according to his Will, [1 John 5:14] with understanding, reverence, humility, fervency, faith, love, and perseverence; [Psalm 47:7; Ecclesiastes 5:1–2; Hebrews 12:28; Genesis 18:27; James 5:16; James 1:6–7; Mark 11:24; Matthew 6:12; Matthew 6:14–15; Colossians 4:2; Ephesians 6:18] and, if vocall, in a known tongue. [1 Corinthians 14:14]

**21.4** Prayer is to be made for things lawful, [1 John 5:14] and for all sorts of men living, or that shall live hereafter: [1 Timothy 2:1–2; John 17:20; 2 Samuel 7:29; Ruth 4:12] but, not for the Dead, [2 Samuel 12:21–23; Luke 16:25–26; Revelation 14:13] nor for those of whom it may be known, that they have sinned the sin unto death. [1 John 5:16]

**21.5** The reading of the Scriptures with godly fear; [Acts 15:21; Revelation 1:3] the sound Preaching [2 Timothy 4:2] and Conscionable Hearing of the Word, in obedience unto God, with understanding, faith, and reverence; [James 1:22; Acts 10:33; Matthew 11:19; Hebrews 4:2; Isaiah 66:2] singing of Psalms with grace in the heart; [Colossians 3:16; Ephesians 5:19; James 5:13] as also, the due administration, and worthy receiving of the Sacraments instituted by Christ; are all, parts of the ordinary Religious Worship of God: [Matthew 28:19; 1 Corinthians 11:23–29; Acts 2:42] Beside Religious Oathes, [Deuteronomy 6:13; Nehemiah 10:29] Vows, [Isaiah 19:21; Ecclesiastes 5:4–5] Solemn Fastings, [Joel 2:12; Esther 4:16; Matthew 9:15; 1 Corinthians 7:5] and thanksgivings, upon special occasions, [Psalm 107; Esther 9:22] which are, in their several times and seasons, to be used, in an holy and religious manner. [Hebrews 12:28]

**21.6** Neither Prayer, nor any other part of Religious Worship, is now under the Gospel, either tyed unto, or made more acceptable by any place in which it is performed, or towards which it is directed: [John 4:21] but God is to be Worshipped every where, [Malachi 1:11; 1 Timothy 2:8] in Spirit and Truth; [John 4:23–24] as in private Families [Jeremiah 10:25; Deuteronomy 6:6–7; Job 1:5; 2 Samuel 6:18; 2 Samuel 6:20; 1 Peter 3:7; Acts 10:2] daily, [Matthew 6:11] and in secret, each one by himself; [Matthew 6:6; Ephesians 6:18] so, more solemnly, in the publique Assemblies, which are not carelessly, or wilfully to be neglected, or forsaken, when God, by his Word or Providence, calleth thereunto. [Isaiah 56:6–7; Hebrews 10:25; Proverbs 1:20–21; Proverbs 1:24; Proverbs 8:34; Acts 13:42; Luke 4:16; Acts 2:42]

**21.7** As it is of the Law of Nature, that, in general, a due proportion of time be set apart, for the Worship of God; so, in his word, by a positive, Moral, and perpetuall Commandement, binding all men, in all Ages, he hath particularly appointed One Day in Seven, for a Sabbath, to be kept holy unto him: [Exodus 20:8; Exodus 20:10–11; Isaiah 56:2; Isaiah 56:4; Isaiah 56:6–7] which, from the beginning of the World to the Resurrection of Christ, was the last Day of the week; and, from the Resurrection of Christ, was changed into the First Day of the week, [Genesis 2:2–3; 1 Corinthians 16:1–2; Acts 20:7] which, in Scripture, is called the Lords Day, [Revelation 1:10] and is to be continued to the end of the World, as the Christian Sabbath. [Exodus 20:8; Exodus 20:10; Matthew 5:17–18]

**21.8** This Sabbath is then kept holy unto the Lord, when men, after a due preparing of their hearts, and ordering of their common affaires before hand, doe not only observe an holy Rest, all the Day, from their own works, words, and thoughts about their worldly imployments, and recreations, [Exodus 20:8; Exodus 16:23; Exodus 16:25–26; Exodus 16:29–30; Exodus 31:15–17; Isaiah 58:13; Nehemiah 13:15–19; Nehemiah 13:21–22] but also are taken up the whole time, in the publique and private Exercises of his Worship, and in the Duties of necessity, and mercy. [Isaiah 58:13; Matthew 12:1–13]

## 22. Of lawfull Oathes and Vowes

**22.1** A Lawful Oath is a part of Religious Worship, [Deuteronomy 10:20] wherein upon just occasion, the person swearing, solemnly calleth God to witness what he asserteth, or promiseth; and to Judge him according to the truth, or falshood of what he sweareth. [Exodus 20:7; Leviticus 19:12; 2 Corinthians 1:23; 2 Chronicles 6:22–23]

**22.2** The Name of God only, is that by which men ought to sweare; and, therein it is to be used with all holy fear and reverence. [Deuteronomy 6:13] Therefore, to swear vainly, or rashly, by that glorious and dreadfull name; or, to swear at all, by any other thing, is sinfull, and to be abhorred. [Exodus 20:7; Jeremiah 5:7; Matthew 5:34; Matthew 5:37; James 5:12] Yet, as in matters of weight and moment, an Oath is warranted by the Word of God, under the New Testament, as well as under the old; [Hebrews 6:16; 2 Corinthians 1:23; Isaiah 65:16] so, a lawful Oath, being imposed by lawful Authoritie, in such matters ought to be taken. [1 Kings 8:31; Nehemiah 13:25; Ezra 10:5]

**22.3** Whosoever taketh an Oath, ought duly to consider the weightiness of so solemn an act; and therein to avouch nothing, but what hee is fully perswaded is the truth. [Exodus 20:7; Jeremiah 4:2] Neither may any man bind himself by Oath to any thing but what is good and just, and what he beleiveth so to be, and what hee is able, and resolved to performe. [Genesis 24:2–3; Genesis 24:5–6; Genesis 24:8–9] Yet is it a sin, to refuse an Oath touching any thing that is good and just, being imposed by lawful Authority. [Numbers 5:19; Numbers 5:21; Nehemiah 5:12; Exodus 22:7–11]

**22.4** An Oath is to be taken in the plain and common sense of the words, without equivocation, or mental reservation. [Jeremiah 4:2; Psalm 24:4] It cannot oblige to sin: but, in any thing not sinfull, being taken, it bindes to performance, although to a mans own hurt. [1 Samuel 25:22; 1 Samuel 25:32–34; Psalm 15:4] Nor is it to be violated, although made to Hereticks, or Infidels. [Ezekiel 17:16; Ezekiel 17:18–19; Joshua 9:18–19; 2 Samuel 21:1]

**22.5** A Vow is of the like nature with a Promissory Oath, and ought to be made with the like Religious care, and to be performed with the like faithfulness. [Isaiah 19:21; Ecclesiastes 5:4–6; Psalm 61:8; Psalm 66:13–14]

**22.6** It is not to be made to any Creature but to God alone: [Psalm 76:11; Jeremiah 44:25–26] and, that it may be accepted, it is to be made voluntarily, out of Faith, and conscience of Duty, in way of Thankfulnes for mercy received, or for the obtaining of what we want; whereby we more strictly bind our selves to necessary duties; or, to other things, so far, and so long, as they may fitly conduce thereunto. [Deuteronomy 23:21–23; Psalm 50:14; Genesis 28:10; Genesis 28:21–22; 1 Samuel 1:11; Psalm 66:13–14; Psalm 132:2–5]

**22.7** No man may Vow, to do any thing forbidden in the Word of God, or what would hinder any duty therein commanded; or which is not in his own power, and, for the performance whereof, he hath no promise of ability from God. [Acts 23:12; Acts 23:14; Mark 6:26; Numbers 30:5; Numbers 30:8; Numbers 30:12–13] In which respects, Popish Monastical Vows, of perpetual single life, professed Poverty, and Regular Obedience, are so far from being degrees of higher Perfection, that they are superstitious and sinful snares, in which, no Christian may intangle himself. [Matthew 19:11–12; 1 Corinthians 7:2; 1 Corinthians 7:9; Ephesians 4:28; 1 Peter 4:2; 1 Corinthians 7:23]

## 23. Of the Civil Magistrate

**23.1** God, the supreme Lord and King of all the world, hath Ordained Civil Magistrates, to be, under him, over the People, for his own Glory, and the Publique good: and, to this end hath armed them with the Power of the Sword, for the defence and incouragement of them that are good, and for the punishment of evil doers. [Romans 13:1–4; 1 Peter 2:13–14]

**23.2** It is lawful for Christians to accept and execute the Office of a Magistrate; when called thereunto: [Proverbs 8:15–16; Romans 13:1–2; Romans 13:4] in the managing whereof, as they ought especially to maintain Piety, Justice, and Peace, according to the wholsom Laws of each Commonwealth; [Psalm 2:10–12; 1 Timothy 2:2; Psalm 82:3–4; 2 Samuel 23:3; 1 Peter 2:13] so, for that end, they may lawfully now, under the New Testament, wage War, upon just and necessary occasion. [Luke 3:14; Romans 13:4; Matthew 8:9–10; Acts 10:1–2; Revelation 17:14; Revelation 17:16]

**23.3** The Civil Magistrate may not assume to himself the administration of the Word and Sacraments, or the power of the Keys of the Kingdom of Heaven: [2 Chronicles 26:18; Matthew 18:17; Mark 16:19; 1 Corinthians 12:28–29; Ephesians 4:11–12; 1 Corinthians 4:1–2; Romans 10:15; Hebrews 5:4] yet, he hath Authority, and it is his duty, to take order, that Unity and Peace be preserved in the Church, that the Truth of God be kept pure, and intire; that all Blasphemies and Heresies be suppressed; all corruptions and abuses in Worship and Discipline prevented, or reformed; and all the Ordinances of God duly setled, administred, and observed. [Isaiah 49:23; Psalm 122:9; Ezra 7:23; Ezra 7:25–28; Leviticus 24:16; Deuteronomy 13:5–6; Deuteronomy 13:12; 2 Kings 18:4; 1 Chronicles 13:1–9; 2 Kings 23:1–26; 2 Chronicles 34:33; 2 Chronicles 15:12–13] For the better effecting whereof, he hath power to call Synods, to be present at them, and to provide that whatsoever is transacted in them, be according to the minde of God. [2 Chronicles 19:8–11; 2 Chronicles 29–30; Matthew 2:4–5]

**23.4** It is the duty of People to pray for Magistrates, [1 Timothy 2:1–2] to honor their Persons, [1 Peter 2:17] to pay them Tribute and other Dues, [Romans 13:6–7] to obey their lawful Commands, and to be subject to their Authority, for conscience sake. [Romans 13:5; Titus 1:3] Infidelity, or difference in Religion doth not make void the Magistrates just and legal Authority, nor free the People from their due obedience to him: [1 Peter 2:13–14; 1 Peter 2:16] from which, Ecclesiastical persons are not exempted; [Romans 13:1; 1 Kings 2:35; Acts 25:9–11; 2 Peter 2:1; 2 Peter 2:10–11; Jude 8–11] much less hath the Pope any Power and Jurisdiction over them, in their Dominions, or over any of their People; and, least of all, to deprive them of their Dominions, or lives, if he shall judge them to be Hereticks, or upon any other pretence whatsoever. [2 Thessalonians 2:4; Revelation 13:15–17]

## 24. Of Marriage, and Divorce

**24.1** Marriage is to be between one Man and one Woman: neither is it lawful for any Man to have more then one Wife, nor for any Woman to have more then one Husband; at the same time. [Genesis 2:24; Matthew 19:5–6; Proverbs 2:17]

**24.2** Marriage was ordained for the mutual help of Husband and Wife, [Genesis 2:18] for the increase of mankinde with a legitimate issue, and of the Church with an holy seed; [Malachi 2:15] and, for preventing of uncleanness. [1 Corinthians 7:2; 1 Corinthians 7:9]

**24.3** It is lawful for all sorts of people to marry, who are able with judgment, to give their consent. [Hebrews 13:4; 1 Timothy 4:3; 1 Corinthians 7:36–38; Genesis 24:57–58] Yet, is it the duty of Christians to marry only in the Lord: [1 Corinthians 7:39] And therefore such as profess the true reformed Religion, should not marry with Infidels, Papists, or other Idolaters: Neither should such as are godly, be unequally yoked, by marrying with such as are notoriously wicked in their life, or maintain damnable Heresies. [Genesis 34:14; Exodus 34:16; Deuteronomy 7:3–4; 1 Kings 11:4; Nehemiah 13:25–27; Malachi 2:11–12; 2 Corinthians 6:14]

**24.4** Marriage ought not to be within the degrees of Consanguinity or Affinity forbidden in the Word; [Leviticus 18; 1 Corinthians 5:1; Amos 2:7] Nor can such incestuous marriages ever be made lawful by any Law of man or consent of Parties, so as those persons may live together as man and wife. [Mark 6:18; Leviticus 18:24–28] The man may not marry any of his wives kindred, nearer in blood, then he may of his own; nor, the woman, of her husbands kindred, nearer in blood, then of her own. [Leviticus 20:19–21]

**24.5** Adultery, or fornication committed after a Contract, being detected before marriage, giveth just occasion to the innocent party to dissolve that Contract. [Matthew 1:18–20] In the case of Adultery after marriage, it is lawful for the innocent party to sue out a Divorce: [Matthew 5:31–32] And, after the Divorce, to marry another, as if the offending party were dead. [Matthew 19:9; Romans 7:2–3]

**24.6** Although the corruption of man be such as is apt to study arguments, unduely to put asunder those whom God hath joyned together in marriage: yet, nothing but Adultery, or such wilful desertion as can no way be remedied, by the Church, or Civil Magistrate, is cause sufficient of dissolving the bond of marriage: [Matthew 19:8–9; 1 Corinthians 7:15; Matthew 19:6] Wherein, a publique, and orderly course of Proceeding, is to be observed; And, the persons concerned in it, not left to their own wills and discretion, in their own case. [Deuteronomy 24:1–4]

## 25. Of the Church

**25.1** The Catholique or Universal Church which is invisible, consists of the whole number of the Elect, that have been, are, or shall be gathered into one, under Christ the Head thereof; and is, the Spouse, the Body, the Fulness of Him that filleth all in all. [Ephesians 1:10; Ephesians 1:22–23; Ephesians 5:23; Ephesians 5:27; Ephesians 5:32; Colossians 1:18]

**25.2** The Visible Church, which is also Catholique or Universal, under the Gospel (not confined to one Nation, as before, under the Law) consists of all those, throughout the World, that profess the true Religion; [1 Corinthians 1:2; 1 Corinthians 12:12–13; Psalm 2:8; Revelation 7:9; Romans 15:9–12] and, of their Children: [1 Corinthians 7:14; Acts 2:39; Ezekiel 16:20–21; Romans 11:16; Genesis 3:15; Genesis 17:7] and is, the Kingdom of the Lord Jesus Christ, [Matthew 13:47; Isaiah 9:7] the House and Family of God, [Ephesians 2:19; Ephesians 3:15] out of which, there is no ordinary possibility of Salvation. [Acts 2:47]

**25.3** Unto this Catholique Visible Church, Christ hath given the Ministry, Oracles, and Ordinances of God, for the gathering, and perfecting of the Saints, in this life, to the end of the World: and doth by his own presence and Spirit, according to his promise, make them effectual thereunto. [1 Corinthians 12:28; Ephesians 4:11–13; Matthew 28:19–20; Isaiah 59:21]

**25.4** This Catholique Church hath been sometimes more, sometimes less visible. [Romans 11:3–4; Revelation 12:6; Revelation 12:14] And particular Churches, which are Members thereof, are more or less pure, according as the Doctrine of the Gospel is taught and imbraced, Ordinances administred, and Publique Worship performed more or less purely in them. [Revelation 2–3; 1 Corinthians 5:6–7]

**25.5** The purest Churches under Heaven are subject both to mixture, and error: [1 Corinthians 13:12; Revelation 2–3; Matthew 13:24–30; Matthew 13:47] and some have so degenerated, as to become no Churches of Christ, but Synagogues of Satan. [Revelation 18:2; Romans 11:18–22] Nevertheless, there shall be always a Church on Earth, to worship God according to his will. [Matthew 16:18; Psalm 72:17; Psalm 102:28; Matthew 28:19–20]

**25.6** There is no other Head of the Church, but the Lord Jesus Christ; [Colossians 1:18; Ephesians 1:22] Nor can the Pope of Rome, in any sence, be head thereof: but is, that Antichrist, that Man of sin, and Son of Perdition, that exalteth himself, in the Church, against Christ, and all that is called God. [Matthew 23:8–10; 2 Thessalonians 2:3–4; 2 Thessalonians 2:8–9; Revelation 13:6]

## 26. Of the Communion of Saints

**26.1** All Saints, that are united to Jesus Christ their Head, by his Spirit, and by faith, have fellowship with him in his graces, sufferings, death, resurrection, and glory: [1 John 1:3; Ephesians 3:16–19; John 1:16; Ephesians 2:5–6; Philippians 3:10; Romans 6:5–6; 2 Timothy 2:12] And, being united to one another in love, they have communion in each others gifts and graces, [Ephesians 4:15; Ephesians 4:15; 1 Corinthians 12:7; 1 Corinthians 3:21–23; Colossians 2:19] and are obliged to the performance of such duties, publique and private, as do conduce to their mutual good, both in the inward and outward man. [1 Thessalonians 5:11; 1 Thessalonians 5:14; Romans 1:11–12; Romans 1:14; 1 John 3:16–18; Galatians 6:10]

**26.2** Saints by profession are bound to maintain an holy fellowship and communion in the worship of God, and in performing such other spiritual services as tend to their mutual edification; [Hebrews 10:24–25; Acts 2:42; Acts 2:46; Isaiah 2:3; 1 Corinthians 11:20] as also, in relieving each other in outward things, according to their several abilities, and necessities. Which Communion, as God offereth opportunity, is to be extended unto all those, who, in every place, call upon the name of the Lord Jesus. [Acts 2:44–45; 1 John 3:17; 2 Corinthians 8–9; Acts 11:29–30]

**26.3** This Communion which the Saints have with Christ, doth not make them, in any wise, partakers of the substance of his Godhead; or, to be equal with Christ, in any respect: either of which to affirm, is impious, and blasphemous. [Colossians 1:18–19; 1 Corinthians 8:6; Isaiah 42:8; 1 Timothy 6:15–16; Psalm 45:7; Hebrews 1:8–9] Nor doth their Communion one with another, as Saints, take away, or infringe the title, or propriety which each man hath in his goods and possessions. [Exodus 20:15; Ephesians 4:28; Acts 5:4]

## 27. Of the Sacraments

**27.1** Sacraments are holy Signes, and Seals of the Covenant of Grace, [Romans 4:11; Genesis 17:7; Genesis 17:10] immediately Instituted by God, [Matthew 28:19; 1 Corinthians 11:23] to represent Christ, and his benefits; and, to confirm our interest in him; [1 Corinthians 10:16; 1 Corinthians 11:25–26; Galatians 3:27] as also, to put a visible difference between those that belong unto the church, and the rest of the World; [Romans 15:8; Exodus 12:48; Genesis 34:14] and, solemnly to engage them to the service of God in Christ, according to his Word. [Romans 6:3–4; 1 Corinthians 10:16; 1 Corinthians 10:21]

**27.2** There is in every Sacrament a spiritual relation, or Sacramental union, between the Sign and the Thing signified: whence it comes to pass, that the Names, and effects of the one, are attributed to the other. [Genesis 17:10; Matthew 26:27–28; Titus 3:5]

**27.3** The Grace which is exhibited in, or by the Sacraments rightly used, is not conferred by any power in them: neither doth the efficacy of a Sacrament depend upon the Piety, or Intention of him that doth administer it: [Romans 2:28–29; 1 Peter 3:21] but, upon the work of the Spirit, [Matthew 3:11; 1 Corinthians 12:13] and the word of Institution, which contains, together with a Precept authorizing the use thereof, a Promise of benefit to worthy Receivers. [Matthew 26:27–28; Matthew 28:19–20]

**27.4** There be only two Sacraments ordained by Christ our Lord, in the Gospel; that is to say, Baptism and the Supper of the Lord: neither of which may be dispensed by any, but by a Minister of the Word lawfully Ordained. [Matthew 28:19; 1 Corinthians 11:20; 1 Corinthians 11:23; 1 Corinthians 4:1; Hebrews 5:4]

**27.5** The Sacraments of the Old Testament, in regard of the spiritual things thereby signified, and exhibited, were, for substance, the same with those of the New. [1 Corinthians 10:1–4]

## 28. Of Baptism

**28.1** Baptism is a Sacrament of the New Testament, Ordained by Jesus Christ, [Matthew 28:19] not onely for the solemn Admission of the Party Baptized, into the Visible Church; [1 Corinthians 12:13] but also, to be unto him a sign, and seal of the Covenant of Grace, [Romans 4:11; Colossians 2:11–12] of his ingrafting into Christ, [Galatians 3:27; Romans 6:5] of Regeneration, [Titus 3:5] of Remission of sins, [Mark 1:4] and of his giving up unto God through Jesus Christ, to walk in newness of life. [Romans 6:3–4] Which Sacrament is, by Christs own appointment, to be continued in his Church until the end of the World. [Matthew 28:19–20]

**28.2** The outward Element to be used in this Sacrament is water, wherewith the Party is to be Baptized, in the name of the Father, and of the Son, and of the Holy Ghost, by a Minister of the Gospel, lawfully called thereunto. [Matthew 3:11; John 1:33; Matthew 28:19–20]

**28.3** Dipping of the person into the Water, is not necessary: but, Baptism is rightly administred, by powring, or Sprinkling water upon the Person. [Hebrews 9:10; Hebrews 9:19–22; Acts 2:41; Acts 16:33; Mark 7:4]

**28.4** Not only those that do actually profess faith in, and obedience unto Christ, [Mark 16:15–16; Acts 8:37–38] but also the Infants of one, or both believing Parents, are to be Baptized. [Genesis 17:7; Genesis 17:9; Galatians 3:9; Galatians 3:14; Colossians 2:11–12; Acts 2:38–39; Romans 4:11–12; 1 Corinthians 7:14; Matthew 28:19; Mark 10:13–16; Luke 18:15]

**28.5** Although it be a great sin, to contemn, or neglect this Ordinance, [Luke 7:30; Exodus 4:24–26] yet Grace and salvation are not so inseparably annexed unto it, as that no Person can be regenerated or saved, without it; [Romans 4:11; Acts 10:2; Acts 10:4; Acts 10:22; Acts 10:31; Acts 10:45; Acts 10:47] or, that all that are Baptized, are undoubtedly regenerated. [Acts 8:13; Acts 8:23]

**28.6** The efficacy of Baptism is not tied to that moment of time, wherein it is administered; [John 3:5; John 3:8] yet, notwithstanding, by the right use of this Ordinance, the grace promised, is not only offered, but really exhibited, and conferred, by the Holy Ghost, to such (whether of age, or infants) as that Grace belongeth unto, according to the Councel of Gods own Will, in his appointed time. [Galatians 3:27; Titus 3:5; Ephesians 5:25–26; Acts 2:38; Acts 2:41]

**28.7** The Sacrament of Baptism is but once to be administred unto any person. [Titus 3:5]

## 29. Of the Lords Supper

**29.1** Our Lord Jesus, in the night wherein he was betrayed, Instituted the Sacrament of his Body and Blood, called the Lords Supper, to be observed in his Church, unto the end of the World, for the perpetual Remembrance of the sacrifice of Himself, in his Death; the sealing all benefits thereof unto true Beleevers, their Spiritual nourishment & growth in him, their further ingagement in, and to, all duties which they owe unto him; and, to be a bond, and pledge of their Communion with him, and with each other, as members of his mystical Body. [1 Corinthians 11:23–26; 1 Corinthians 10:16–17; 1 Corinthians 10:21; 2 Corinthians 12:13]

**29.2** In this Sacrament Christ is not offered up to his Father; nor, any real Sacrifice made at all, for remission of sins of the quick or dead; [Hebrews 9:22; Hebrews 9:25–26; Hebrews 9:28] but only a Commemoration of that one offering up of himself, by himself, upon the Cross, once for all: and, a spiritual Oblation of all possible praise unto God, for the same: [1 Corinthians 11:24–26; Matthew 26:26–27] So that, the Popish Sacrifice of the Mass (as they call it) is most abominably injurious to Christs one, only Sacrifice, the alone Propitiation for all the sins of his elect. [Hebrews 7:23–24; Hebrews 7:27; Hebrews 10:11–12; Hebrews 10:14; Hebrews 10:18]

**29.3** The Lord Jesus hath, in this Ordinance, appointed his Ministers to declare his word of institution to the people; to pray, and bless the Elements of Bread and Wine, and thereby to set them apart from a Common to an Holy Use; and, to Take, and Break the Bread, to Take the Cup, and (they communicating also themselves) to give both to the Communicants; [Matthew 26:26–28; Mark 14:22–24; Luke 22:19–20; 1 Corinthians 11:23–26] but, to none who are not then present in the Congregation. [Acts 20:7; 1 Corinthians 11:20]

**29.4** Private Masses or receiving this Sacrament by a Priest or any other, alone, [1 Corinthians 10:6] as likewise, the denial of the Cup to the people, [Mark 4:23; 1 Corinthians 11:25–29] worshiping the Elements, the lifting them up or carrying them about for adoration, and the reserving them for any pretended religious use, are all contrary to the nature of this Sacrament, and to the Institution of Christ. [Matthew 15:9]

**29.5** The outward Elements, in this Sacrament, duly set apart, to the uses ordained by Christ, have such relation to him crucified, as that, truly, yet Sacramentally only, they are sometimes called by the name of the things they represent, to wit, the Body and Blood of Christ; [Matthew 26:26–28] albeit, in substance and nature, they still remain, truly, and only Bread and Wine, as they were before [1 Corinthians 11:26–28; Matthew 26:29]

**29.6** That Doctrine which maintains a change of the substance of Bread and Wine, into the substance of Christs Body and Blood (commonly called Transubstantiation) by Consecration of a Priest, or by any other way, is repugnant, not to Scripture alone, but even to common Sense and Reason; overthroweth the nature of the Sacrament, and hath been, and is, the cause of manifold Superstitions; yea, of gross Idolatries. [Acts 3:21; 1 Corinthians 11:24–26; Luke 24:6; Luke 24:39]

**29.7** Worthy receivers outwardly partaking of the visible Elements, in this Sacrament, [1 Corinthians 11:28] do then also, inwardly by faith, really and indeed, yet not carnally and corporally, but Spiritually, receive, and feed upon Christ crucified, and all benefits of his death: The Body and Blood of Christ being then, not corporally or carnally, in, with, or under the Bread and Wine; yet, as really, but Spiritually, present to the Faith of Believers in that Ordinance, as the Elements themselves are to their outward senses. [1 Corinthians 10:16]

**29.8** Although ignorant, and wicked men receive the outward Elements, in this Sacrament: yet, they receive not the Thing signified thereby; but by their unworthy coming thereunto, are guilty of the Body and Blood of the Lord to their own damnation. Wherefore, all ignorant, and ungodly persons, as they are unfit to enjoy Communion with him, so are they unworthy of the Lords Table; and, cannot without great sin against Christ while they remain such, partake of these Holy Mysteries, [1 Corinthians 11:27–29; 2 Corinthians 6:14–16] or be admitted thereunto. [1 Corinthians 5:6–7; 1 Corinthians 5:13; 2 Thessalonians 3:6; 2 Thessalonians 3:14–15; Matthew 7:6]

## 30. Of Church Censures

**30.1** The Lord Jesus, as King and Head of his Church, hath therein appointed a Government, in the hand of Church Officers, distinct from the Civil Magistrate. [Isaiah 9:6–7; 1 Timothy 5:17; 1 Thessalonians 5:12; Acts 20:17; Acts 20:28; Hebrews 13:7; Hebrews 13:17; Hebrews 13:24; 1 Corinthians 12:28; Matthew 28:18–20]

**30.2** To these Officers, the Keys of the Kingdom of Heaven are committed: by vertue whereof, they have power, respectively, to retain, and remit sins; to shut that Kingdom against the impenitent, both by the Word, and Censures; and to open it unto penitent sinners, by the Ministry of the Gospel, and by Absolution from Censures, as occasion shall require. [Matthew 16:19; Matthew 18:17–18; John 20:20–23; 2 Corinthians 2:6–8]

**30.3** Church Censures are necessary, for the reclaiming and gaining of offending Brethren, for deterring of others from the like offences, for purging out of that Leaven which might infect the whole Lump, for vindicating the honor of Christ, and the holy profession of the Gospel, and for preventing the wrath of God, which might justly fall upon the Church, if they should suffer his Covenant, and the Seals thereof to be prophaned by notorious and obstinate offenders. [1 Corinthians 5; 1 Timothy 5:20; Matthew 7:6; 1 Timothy 1:20; 1 Corinthians 11:27–34; Jude 23]

**30.4** For the better attaining of these ends, the Officers of the Church are to proceed by Admonition; suspension from the Sacrament of the Lords Supper for a season; and, by Excommunication from the Church; according to the nature of the crime, and demerit of the person. [1 Thessalonians 5:12; 2 Thessalonians 3:6; 2 Thessalonians 3:14–15; 1 Corinthians 5:4–5; 1 Corinthians 5:13; Matthew 18:17; Titus 3:10]

## 31. Of Synods and Councels

**31.1** For the better Government, and further edification of the Church, there ought to be such Assemblies, as are commonly called Synods or Councels. [Acts 15:2; Acts 15:4; Acts 15:6]

**31.2** As Magistrates may lawfully call a Synod of Ministers, and other fit Persons, to consult and advise with, about matters of Religion; [Isaiah 49:23; 1 Timothy 2:1–2; 2 Chronicles 19:8–11; 2 Chronicles 29–30; Matthew 2:4–5; Proverbs 11:14] So, if Magistrates be open Enemies to the Church, the Ministers of Christ, of themselves, by vertue of their Office; or, they, with other fit persons, upon delegation from their Churches, may meet together in such Assemblies. [Acts 15:2; Acts 15:4; Acts 15:22–23; Acts 15:25]

**31.3** It belongeth to Synods and Councels, ministerially to determine Controversies of Faith, and cases of Conscience, to set down Rules and Directions for the better Ordering of the publique Worship of God, and Government of his Church; to receive Complaints, in cases of Male-administration, and, authoritatively to Determine the same: which Decrees, and Determinations, if consonant to the word of God, are to be received with reverence, and submission; not only, for their agreement with the Word, but also for the Power, whereby they are made, as being an Ordinance of God appointed thereunto in his Word. [Acts 15:15; Acts 15:19; Acts 15:24; Acts 15:27–31; Acts 16:4; Matthew 18:17–20]

**31.4** All Synods or Councels, since the Apostles times, whether general, or particular, may erre; and, many have erred. Therefore, they are not to be made the Rule of Faith, or practise; but, to be used as an Help in both. [Ephesians 2:20; Acts 17:11; 1 Corinthians 2:5; 2 Corinthians 1:24]

**31.5** Synods and Councels are to handle, or conclude nothing, but that which is Ecclesiastical: and are not to intermeddle with Civil Affairs which concern the Commonwealth; unless by way of humble Petition, in cases extraordinary; or, by way of Advice, for satisfaction of Conscience, if they be thereunto required by the Civil Magistrate. [Luke 12:13–14; John 18:36]

## 32. Of the State of men after death, and of the Resurrection of the dead

**32.1** The Bodies of men, after death, return to dust, and see corruption: [Genesis 3:19; Acts 13:36] but, their Souls (which neither dye, nor sleep) having an immortal subsistence, immediately return to God who gave them: [Luke 23:43; Ecclesiastes 12:7] the Souls of the Righteous, being then made perfect in holiness, are received into the highest Heavens, where they behold the face of God, in light and glory, waiting for the full Redemption of their Bodies. [Hebrews 12:23; 2 Corinthians 5:1; 2 Corinthians 5:6; 2 Corinthians 5:8; Philippians 1:23; Acts 3:21; Ephesians 4:10] And the Souls of the wicked are cast into Hell, where they remain in torments and utter darkness, reserved to the Judgement of the great Day. [Luke 16:23–24; Acts 1:25; Jude 6–7; 1 Peter 3:19] Beside these two Places, for Souls separated from their bodies, the Scripture acknowledgeth none.

**32.2** At the Last day, such as are found alive, shall not die, but be changed: [1 Thessalonians 4:17; 1 Corinthians 15:51–52] and, all the Dead shall be raised up, with the self same bodies, and none other, although with different qualities, which shall be united again to their Souls for ever. [Job 19:26–27; 1 Corinthians 15:42–44]

**32.3** The Bodies of the unjust, shall, by the power of Christ, be raised to dishonor: the Bodies of the just by his Spirit, unto honor; and, be made conformable to his own glorious Body. [Acts 24:15; John 5:28–29; 1 Corinthians 15:43; Philippians 3:21]

## 33. Of the last Judgement

**33.1** God hath appointed a Day, wherein he will judge the world, in righteousness, by Jesus Christ, [Acts 17:31] to whom, all Power and Judgement is given of the Father. [John 5:22; John 5:27] In which day, not onely the Apostate Angels shall be judged, [1 Corinthians 6:3; Jude 6; 2 Peter 2:4] but likewise all persons that have lived upon Earth, shall appear before the Tribunal of Christ, to give an account of their Thoughts, Words, and Deeds; and, to receive according to what they have done in the Body, whether good or evil. [2 Corinthians 5:10; Ecclesiastes 12:14; Romans 2:16; Romans 14:10; Romans 14:12; Matthew 12:36–37]

**33.2** The End of Gods appointing this Day, is, for the manifestation of the Glory, of his Mercy, in the eternal salvation of the Elect; and, of his Justice, in the damnation of the Reprobate, who are wicked, and disobedient. For, then, shall the Righteous go into everlasting life, and receive that fulness of Joy and Refreshing, which shall come from the presence of the Lord: but, the wicked, who know not God, and obey not the Gospel of Jesus Christ, shall be cast into eternal Torments, and be punished with everlasting destruction from the presence of the Lord, and from the Glory of his Power. [Matthew 25:31–46; Romans 2:5–6; Romans 9:22–23; Matthew 25:21; Acts 3:19; 2 Thessalonians 1:7–10]

**33.3** As Christ would have us to be certainly perswaded, That there shall be a Day of Judgement, both to deter all men from sin, and for the greater consolation of the Godly in their Adversity; [2 Peter 3:11; 2 Peter 3:14; 2 Corinthians 5:10–11; 2 Thessalonians 1:5–7; Luke 21:27–28; Romans 8:23–25] so, will he have that Day unknown to men, that they may shake off all carnal Security, and be always watchful, because they know not at what hour the Lord will come; and, may be ever prepared to say, Come Lord Jesus, come quickly, Amen. [Matthew 24:36; Matthew 24:42–44; Mark 13:35–37; Luke 12:35–36; Revelation 22:20]